despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners h Rom 2.4.5.6 3. Let not worldly rich men glory in their riches i Jer 9.24 but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them k Iob 36.18.19 Luke 6.12 Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him l Rom 10.12 Thirdly CHRIST is in the faithfull m 2 Cor. 13.5 hee liues in them n Gal. 2.20 hee dwels in them o Ephes 3.18 but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conueied into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them How Christ is conueied into the faithfull For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ p Rom 8.32 Esa 9.6 Iohn 17.6 then Christ begins to manifest himselfe riding in the Chariot of the word q 2 Cor 2.14 The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another r Gal 3.24 then the Gospell gets aliue and crucifies Christ before his eyes Å¿ Gal 3.1 and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeelde to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working saith a wide doore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner How we may know that Christ is in our hearts Now if you aske by what effects Christ discouers himselfe to bee there I answere there is a light when Christ comes in that giues the Knowledge of the glory of God in the face of Christ t 2 Cor 4.6 And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddainely new Creatures u 2 Cor 3 18 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God x Rom 8.5 7. 3. Hee is baptized with the fire of zeale and holy affections and desires y Math 3.11 4. There appeares a battell and combat in the soule and much lusting on either side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliouslie puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand z 2 Cor 10.5 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father x Gal 4.6.7 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy dueties a Rom 5.9 2 Cor 5.14 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake b Rom 8.10 resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his depts paid himselfe in a new world inioying a true Iubile c 2 Cor. 3.17 Esa 61.1.2 10. He liues thenceforward by the faith of the Sonne of God for Saluation for Iustification and for preseruation d Gal 2.20 2 Cor 13.14 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquility in his heart and conscience e Hos 14.6 Rom 14.17 Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ Thirdly the benefites hee hath by the inhabitation of CHRIST The benefits come by Christ dwelling in vs. are such as these 1. GOD is in Christ reconciling him not imputing his sinnes f 2 Cor. 5.19 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption g 1 Cor 1.30 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit h 2 Cor. 1.20.22 4. Hee is not destitute of any heauenly gifts i 1 Cor 1.6.7 but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient k 2 Cor. 12.9 against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also l 2 Cor 1.5 6. Paul is his and Apollo is his yea all things are his as he is Christs m 1 Cor 3.22.23 he hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also n Rom 8.34.35 Finally eternall life is the gift of God in and with Iesus Christ o Rom 6.23 For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit p Gal 5.24 let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures
q 2 Cor 5.16.17 the olde conuersation in times past will not now serue turne but the olde man with his deceiueable lusts must be cast off r Ephes 4.22 Now thou must learne also to liue by Faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith Å¿ Ephes 3.16 for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs t Gal. 2.20 beeing assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayest bee able to discerne the length bredth depth and height of this loue and louing presence of Christ u Ephes 3.18 For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all wee 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 x Rom 10.12 and why should we feare eyther tribulation or persecution or paine or perill seeing this is our victory euen our 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 y Rom 8.35.37 Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humility z Mat. 12.29 and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou bee not beguiled from the innocent simplicity that is in Christ Iesus * 1 Cor. 11.3 Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where hee alwaies 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 chast and euery day to dresse it new since the King of glory is come in to dwell with thee Men would bee very carefull to looke to that roome where they would giue their best entertainement Alas wee 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 5 Seauen ill signes that Christ dwels not in a mans heart Now for the fift point there are seauen ill signes that Christ dwells 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 he 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 either 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 sweete societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous Vses Phil 3.21 Col 3.1.2 Rom 5.3 2 Cor 4.18 1 Pet. 4.13 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 a serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed Jam 2.5 Rom 15.7 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 we 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 wee 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 glorifie in another world there he 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 amplified 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 The honour of Ministers 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 bee 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
giue this wide doore of vtterance to their Teachers Before I passe from the matter hee prayâ—â— for I must note a doctrine lies secretly lodged within the same wee may finde in the end of this verse that the Apostle was in prison and yet he doth not desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ noting that it is a greater want to want the libertie of his ministerie in respect of vtterance then it is to want the libertie of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull Ministers There are fiue things that stop the mouthes of Ministers in generall 1. Ignorance and presumptuous sinnes in the Ministers themselues Fiue things stop the mouthes of Gods Ministers for polluted lips are no lips of vtterance the lips of the Minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1 Cor. 16.9 and therefore we should pray that God would deliuer his faithfull Ministers from vnreasonable and absurd men 1 Thess 3.2 4. Discouragement and feare silence many a Minister in respect of the life and power of preaching 1 Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the Minister from the power of preaching God would Doct. 1. The hearts of Ministers yea of the best Ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is he that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or a persecutor c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for Ministers that were at large and enioyed peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinary but extraordinary Ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ To speake the mysterie of Christ Christ is a mysterie to the Gentiles Hovv Christ is a mysterie to 6. sorts of men to the Iewes to Heretikes to Papists to carnall men yea to godly men It is a mysterie to the Gentiles that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretikes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue wayes Christ a mysterie 5 vvaies for there are mysteries 1. In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2. In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3. In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4. In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie the spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5. In the Gospell of Christ And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer The Gospell hidden fiue vvayes it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4. in the person obedience and passion of Christ who was the substance of the Mosaicall ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference The Gospell hidden from the vvicked diuersly for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated 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 Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Conuersion by the daily fruits of amendment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your praises in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not only for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnes of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light so wee thought good to write vnto you both to put you in minde of the most holy doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Son by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begotten as God Things are begotten three waies 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnutterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our waies yet a glimpse of this great work we may reach to two waies 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures we may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures which are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets without himselfe so as Sons are diuers and diuided from the Father because they are finite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly Alius but not aliud the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such a one as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison with creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the minde the word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of Christ by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man Prou. 8.22.31.32 And wee should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets of the very bosome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they bee broken to pieces like an earthen Vessell But blessed are all they that with all feare and trembling Psal 2.5.7.9.11.12 and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God t Iohn 1.14 Hee is the onely begotten Son of God u Iohn 1.18 hee is the naturall Sonne of God x Rom 3.8 Primogenitus and here is tearmed the first begotten Sonne of God Hee is first begotten as God two waies 1. in Time hee was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes hee is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus he is afterwards said to be the first borne of the dead thirdly in respect of preheminence as hee hath the right of the first borne being made heyre of all things The Vse is diuers First let all the Angells of God worship him Secondly Heb 1.6 it should kindle in our hearts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember Zach 12.12 that our sinnes haue pierced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world Rom 8.29 seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal 89. â—7 By this Gods Children are made higher then the Kings of the earth Psalm 89.27 and therefore woe shall bee to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16 Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be
acknowledge God and his truth and glory against reason profit or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c but especially to create in man that sinceritie of worshipping God in spirit and truth without hypocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead It is the worke of a godly man only to serue the brethren by loue onely the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence onely the godly doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God * Psal 14.1 They respect not the word of God aright x Ier. 6.10 nor can they loue the brethren y Joh. 15.19 Though they be smitten yet they will not sorrow after God z Ier. 5.2 And for the most part they are lukewarme without true zeale a Reuel 3. Their mindes are couered with a vaile b Esay 25.8 They are without hope c Ephes 2.12 Neither haue all these men faith d 2 Thess 3.2 And for the want of holy duties it vsually seems euill vnto them to serue the Lord. They are strangers from the life of God e Ephes 4.17 They call not vpon the name of God f Psal 14.4 with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ Quest But what is therein Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ 1. The vertue of Christ 2. The spirit of Christ 3. The example of Christ 4. The intercession of Christ 5. The louing inuitations and allurements of Christ And 6. The resurrection of Christ And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the doctrine of the Christians resurrection Vse For terror 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke be not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maiest see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will be a silly pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tarry thy leisure and to put off till â—hou appoint the time For comfort to afflicted consciences 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well-doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well-doing then to raise thy body out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I doe not see either the graces or duties mentioned to be wrought in this resurrection Answ 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will doe when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers The ends of baptisme It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest But what hath baptisme to doe here with our mortification Three vvaies baptisme respecteth mortification and viuification and viuification or spirituall buriall and resurrection Answ Baptisme stands in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these
our owne mindes or carnall reason we should as the Apostle shewes become fooles that wee might be truly wise d 1 Cor. 3.18 Againe it should teach vs not to rest vpon the wisdome of men nor to thinke of any aboue what is written or be puffed vp one against another e Thus of the third thing VERS 19. And not holding the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increase of God THese words note the fourth thing viz. their danger they did it not only hypocritically and ignorantly and proudly but also dangerously Their danger is both laid downe and amplified in this verse it is laid downe in these words not holding the head and amplified by a digression into the praises of the mysticall body of Iesus Christ for the vnion and increase thereof Not holding the head These words shew that they that beleeue and practise such things are themselues out of Christ and by this kinde of worship they draw men from Christ Foure things may from hence be obserued 1. That Angell-worship razeth the foundation so that the Churches that practise it fall from Christ and are not the true Churches of Christ and this euidently proues the Church of Rome to be no true Church because besides many other heresies and idolatries they maintaine the worshipping of Saints and Angels 2. That hypocrisie ignorance and pride are inseparable companions of apostacie from Christ 3. That there is a difference betweene sinne and sinne error and error euery sinne or euery error doth not cut vs off from Christ there be some sins be sinnes of infirmitie f Gal. 6.1 some sinnes be such as there remaines no more sacrifice for them g Heb. 6. there bee some ceremonies may bee borne withall h Rom. 14. some ceremonies that abolish from Christ i Gal. 5.3 there be some errors of meere frailtie and ignorance k Psal 19. some errors that altogether corrupt the minde and make men destitute of the truth l 1 Tim. 6.4 And therefore we should learne with all discerning to put a difference m Iud. 24. 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnesse to make sure their vnion with Christ Head The dreame of Catharinus that the Pope should be here meant is to bee scorned not confuted The words note the relation that is betweene Christ and the Church The creature stands in relation to Christ 1. More generally in existence Note and so all things are in him Col. 1.16 More specially in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall In the vnion of nature all men are ioyned to Christ In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ In the mysticall vnion in one body only the faithfull are ioyned to Christ And this is here meant And so wee haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The doctrine hath beene largely handled in the former chapter only from the renewing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence sympathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carry our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laid downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ In generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore wee had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanenesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Note Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention But I forbeare to pleade much for it because though God may force it yet man should not frame it and it is a most happy abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised fo foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes ioynts and bands 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke n Cant. 1. she is but the daughter of Pharoe o Psal 45. she was in her bloud when Christ first found her p Ezech. 16. she needed to be washed from her spots and wrinkles q Eph. 5. and therefore wee should denie our selues and doe all in the name of Christ who is our praise All the body Doct. The care of Christ extends it selfe to euery member as well as any obserue these phrases in Scripture Euery one that asketh r Matth. 7.8 euery one that heareth these words Å¿ Matth. 7.24 euery one that confesseth Christ t Matt. 10.32 euery one that is wearie and heauie laden u Matt. 11.29 euery one that the Father hath giuen him * Ioh. 6.36 euery one that calleth on the name of God x 1 Cor. 1.2 and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say The Lord hath separated me from his people y Esay 56. Nor let the foot say I am not the eye z 1 Cor. 12. c. And secondly wee must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall bodie of Christ is the company of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no separation from Christ
and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especially the first and the third cannot be without the second It is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is it betweene wicked men professing Christ and the godly that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the well-being of the Church First therefore of this vnion This vnion is two wayes here set forth 1. That it is in these words knit together 2. How it is in these words by ioynts and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians The priuiledges flovving from our vnion vvith Christ Great is the glory of Christians knit to Christ for from that vnion with him flow many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ a 1 Cor. 12. and the head by the name of the body viz. Israel b Esay 49. 2. The influence of the vertue of the death and resurrection of Christ c Rom. 6. 3. The inhabitation of the spirit of Christ d Rom. 8. 4. Intercession e 1 Joh. 2.2 5. The communication of the secrets of Christ f 1 Cor. 2.16 6. The testimonie of Iesus g 1 Cor. 1.5 7. Expiation as he is the sacrifice and passeouer offered for vs h 1 Cor. 5.7 8. Consolation in affliction i 2 Cor. 1.5 9. Power against tentations k 2 Cor. 11 9. 10. The anointing or power of office to bee Prophets Kings and Priests vnto God l 2 Cor. 1 2â— 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things m Eph. 1.27 12. Sympathie all miseries n Heb 2.15 13. The sanctification of all occurrents in life or death o Phil 1.21 14 The resurrection of the body both for matter p Rom. 8.11 and prioritie q 1 Thes 4 16. Lastly the opening of heauen r Heb. 10.24 a lease whereof is granted and sealed and earnest giuen in this life Å¿ Eph. 1.14 Thus of vnion with Christ From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world sympathie in afflictions the profit of spirituall mercy counsell consolation admonition c. and lastly a part in their lot By ioynts and bonds The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands Wee are tied to Christ both by his spirit and by faith and hope and holy dâ—sires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and Sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if wee bee thus tied to Christ by ioynts and bands then they are to bee reproued that like it so well to be still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthy coupling with an harlot t 1 Cor. 6.15 and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited u 1 Co. 8.11.12 and it should separate vs from sinners * 2 Cor. 6.15 and cause vs to striue to shew our selues new creatures x 2 Cor. 5.17 and to seeke those things that are aboue where our head and Sauiour is y Colos 3.1 Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioynts and bands who shall separate vs from the loue of Christ a Rom. 8. Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good b Rom. 12.6 7 8. to all well-doing to doe it with loue sinceritie and brotherly affection c v. 9 10. yeelding honour to the places and gifts of others d v. 10. with all vprightnesse diligence and respect of Gods glory e v. 11. with hope patience prayer f v. 12. with mercy sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches h Eph. 3.9 g v. 13.15.16 with all sorts of spirituall blessings in heauenly things i Eph. 1.3 she is cleansed by the bloud of Christ k Heb. 9.14 Christ is her wisedome righteousnesse and sanctification and redemption l 1 Cor. 1.3 shee is not destitute of any heauenly gift m 2 Cor. 1.6 and this he tooke order for when he ascended on high and led captiuitie captiue n Eph. 4.7 Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a marueilous glory to Christians The body of Christ groweth 1. In the number of parts or members Wherein the Church groweth men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace o 2 Pet. 3. vlt. as knowledge and the like 4. In practise of holy duties q Phil. 1.11 5. In the strength of Christ r Eph. 3.16 Le ts of grovvth p Col. 1.9 10 11. There are many lets of the growth of grace and holinesse in
and all that worship his image and renew his marke shall then bee cast aliue into the lake that burnes with fire and brimstone a Reu. 19.20 False teachers which priuily bring in damnable heresies or speake euill of the way of truth haue their condemnation long since determined and agreed vpon b 2 Pet. 2.1.2.3 All Atheists that make a mocke of religion and the comming of Christ shall haue a principall portion of the fierce furie of Christ c 2 Pet. 3.3 c. All couetous worldlings and greedie rich men shall then be in a wofull case for the very rust of their cankred gold and siluer shall witnesse against them and shall eat their flesh as it were fire d Jam. 5.13 All mercilesse men shall then haue iudgement without mercy e Jam. 2.13 All whoremongers and adulterers and all that defile the flesh God will be sure to iudge f Heb. 13.4 A fearfull looking for of iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth g Heb. 10.27 How sure doe yee suppose shall his punishment be that doth despight the spirit of grace by which hee was sanctified h Heb. 10.29 All those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be i Gal. 5.10 O man thou art inexcusable that iudgest another man wherein thou art guiltie thy selfe for the iudgement of God must needs be in truth against such as commit such things k Rom. 2.1.2.3 Especially if men grow master-like in censuring it will increase to greater condemnation l Iam. 3.1 All goats or vnruly Christians that will not be kept within Gods fence that is will not be ruled by Gods ordinances and ministers shall be separate in that day from Gods sheepe and as a people accursed to be cast into an vnauoidable fellowship with the deuill and his angels m Mat. 25. All hypocrites that say and doe not or doe all their worke to be seene of men take Gods couenant into their mouthes and hate to be reformed how shall they escape the damnation to come n Psal 50. Mat. 6. 23. All wicked men with their scant measure and deceitfull weights and wicked ballances shall neuer be iustified in the day of the Lord o Mich. 6.10.11 What shall I say It were too long to proceed to reckon all and it is a short labour to conclude with the Apostle No wantons nor drunkards nor railers nor extortioners nor theeues nor wrathfull persons nor gluttons nor idolaters nor iesters nor filthy talkers nor fearfull persons nor liers nor any that loue lies shall be able to stand in the day of Christ but shall be shut out of the kingdome of heauen and cast into the lake that burneth with fire and brimstone And thus of the vse for terror Secondly vpon the meditation of this last iudgement diuers lessons for Vse 2 our instruction are inforced First it should restraine vncharitable iudging and censuring one of another for lesse matters especially for things indifferent Who art thou that iudgest another mans seruant he standeth or falleth to his owne master Christ is the Lord of quicke and dead And therefore why doest thou condemne thy brother or why doest thou despise thy brother for we shall all appeare before the iudgement seat of Christ Inasmuch as the Lord Iesus Christ will iudge the secrets of all hearts and giue a iust triall to the actions of all men why should wee forestall his iudgement or in doubtfull matters b 1 Cor. 4.5 arrogate to our selues this honour of Christ If wee could consider that we shall then euery one giue accounts vnto God for himselfe c Ro. 14.12.13 wee should finde worke enough to doe to looke to our owne score Let vs not therefore brethren iudge one another any more Secondly are there any matters of difference amongst vs Let the Saints iudge them and end them d 1 Cor. 6 2. God will be contented to put his cause to them at the last day for we know the Saints shall iudge the world and therefore why should we refuse their arbitration Thirdly it should order and moderate our sorrowes for our dead friends Wee should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him e 1 Thess 4.13.14.17.18 Wee shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore wee should comfort one another with these words Fourthly this summons to iudgement giues a dreadfull warning and admonition to the world euen to all men euery where to repent Inasmuch as God hath appointed a day wherein hee will iudge the world in righteousnesse by the man whom he hath appointed whereof he hath giuen an assurance in that he raised him from the dead f Act. 17.32 woe will be vnto vs if that day come vpon vs vnawares before wee haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill wayes It is an vnsearchable compassion that God shewes when he offers vs this mercy that if we will iudge our selues we shall not be iudged of the Lord in that day g 1 Cor. 11.34 And it will on the other side excessiuely incense his wrath when hauing such grace offered wee neglect it and death and iudgement finde our sinnes both vnremitted on Gods part and vnrepented on ours Fiftly seeing all these things must be dissolued how should it fire vs and daily quicken our dead and drowsie spirits to a constant care of all possible holy conuersation and godlines h 2 Pet. 3.12 vnlesse we would discouer our selues either to be Atheists that mocke at the iudgement to come or men giuen to a spirit of slumber that in soule sleepe it out and will not consider our latter end Seeing wee are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since wee haue all receiued some of Gods talents and gifts in our seuerall places let vs be carefull to approue our selues to be good seruants and faithfull such as can returne them with aduantage lest the portion of the seruant that hid his masters talents in the earth fall vpon vs. Lastly since the day of iudgement is the day of our full and finall redemption and since he shall come as a theefe in the night euen in the houre that we thinke not let vs therefore watch i Mat. 24.44 and be ready alwaies carefull and diligent sighing and groaning longing and praying k Reuel 22. hasting to and looking for l 2 Pet. 3. this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ Vse 3 Thirdly this may be a singular comfort to all mortified and penitent Christians they may lift vp their heads and reioice with ioy vnspeakable and
consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visite mee with thy saluation that I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ Now if any shall aske who they are that may be sure of their election Who may be sure they are elect I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should bee with much affliction h 1 Thes 5.6 And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first Motiue Holie They are holy diuers waies For they are holy 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture m Deut. 7.6 Isa 4.4 I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeauors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man be sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children
20. 2.19 of Ministers and people with their duties chap. 1.25.28 2.1 and in diuers other places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3.5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glory chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the duties we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must bee considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisedom zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdome and care to auoide offences chap. 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. workes of virtue The works of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgement of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are praier and thankesgiuing of prayer chap. 4.2 3. of thankesgiuing chap. 3.17 Thus of workes of worship Workes of virtue either concerne our selues or others the workes that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance containes chastitie and sobriety in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3.5 of sobriety ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercy curtesie humilitie meekenesse long-suffering clemencic peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 1.5 or to all men and so consists of truth and faithfulnes with sincerity and obseruance oeconomical Iustice is that which concernes the houshold and so containes the duties of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. Thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choice of your Honors names for the dedication of my exposition vpon this scripture Three things swaying Godly men in like case haue compelled mee protection obseruance and thankfulnes the preaching of this doctrine as by the mercy of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it Great cause there is therfore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore The loynes of the poore daily blesse your Honors and their mouthes daily pray for you Your piety is many waies exprest to omit many vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and praier in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can wee euer sufficiently giue vnto God for that rare and worthy example with which your Ladishippe doth comfort and incourage the hearts of many in your care of Gods sabaoths in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuously professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had bin taken only for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragment I reape daily in your Honors respect of my ministerie what thankes can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest ouâ—wâ—â—â— blessâ—â—g did euer befall mee and which Madam by your Hâ—â—â—â—s singular care and furtherance after an admiral 〈◊〉 â—anâ—â—r I obteined I meane the cleaning of my reputation from the vniust aspersions of my aduersaries and that by thâ— mouth and pen of the Lords annointed my most dread Seueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to
of the world and worldly occasions Fourthly his last signe is that hee did set the Lord alwaies before him hee could be content to walke euer in Gods presence and to haue him the witnesse of his actions hee was not carefull onely to approue himselfe to men as wicked men may doe but his chiefe care was to walke in all good conscience before God Lastly in the fourth of Esay Esay 4.3.4 the Prophet fore-tels of men that vnder the Gospell should bee called holy or Saints and these hee describes by their happinesse they shall be written among the liuing in Ierusalem and by their holines which will discouer it selfe by these signes first they are not acquainied with the damnable and hatefull extenuations and qualifications of sinnes they are not heard to say it is a little sinne a small fault no their sinnes in their eyes are filthinesse and bloud Secondly they are men that haue felt the power of GOD in the practise of mortification they are new creatures they are washed and purged Thirdly the Spirit of God in them hath beene a Spirit of Iudgement and a Spirit of burning a Spirit of Iudgement not onely in respect of knowledge and illumination but also because it hath kept an Assize in the soule of the sinner hee hath beene arraigned indicted and hath pleaded guilty and beene condemned a Spirit of burning both in respect of the inward purifying of the heart from the drosse that cleaues vnto it as also in respect of zeale and ardor for the glory of God And thus farre of the first thing giuen vnto the people of God they are Saints Now followeth the second The acceptations of the word faithfull Faithfull This worde is diuersly attributed in Scripture It is giuen to a 2 Cor. 1. God and God is said to be faithfull in the accomplishment of his promises It is giuen to b Reuel 19.11 Christ and hee is called faithfull and true It is giuen to the c Psal 89.37 Psal 19 7. 111.7 Sunne in the Firmament because it keepeth his certaine course It is giuen to the Word of God so as whatsoeuer it promiseth or threatneth men may certainely binde vpon it for heauen and earth may faile but one iot of it shall not faile Lastly it is giuen to Men especially and most ordinarily to such men as are true beleeuers and walke in all good conscience both before God and Men and as it is thus taken the words of the holy Ghost Prou. 20.6 Prou. 20.6 may be taken vp Many men will boast euery one of his owne goodnes but who can finde a faithfull man These are they that Dauid so earnestly searcheth for and hauing found them doth so stedfastly set his eyes vpon them and entertaineth them into his Court Psal 101.6 Psal 101.6 The names of these wee doe for the most part take vpon our selues but the signes of these are but sparingly found amongst vs. That we may examine our selues I will consider what is required of vs that we may shew our selues faithfull Faithfulnesse in spirituall things Hereunto fiue things are requisite The Christian mans faithfulnesse ought to shew it selfe first in spirituall things secondly in temporall things vnto faithfulnesse in spirituall things fiue things are requisite First faith in Christ to get sound reasons from the Word and Spirit of God and a sure euidence for the particular perswasion of the heart that God in Christ is graciously reconciled with the sinner He cannot bee a faithfull man that hath not a iustifying Faith all that time of a mans life onely receiueth hee this honour to be accounted faithfull when aboue all things hee trauels after the sense of Gods fauour in the forgiuenes of his sinnes Secondly faithfulnesse stands in the performance of all those Promises Purposes and Vowes which men in their distresse inward or outward doe make vnto God Psal 78. And therefore the Israelites are charged not to bee faithfull because when the wrath of God turned vpon them and the strongest of them were slaine and their chosen men were smitten and that their daies did consume in vanitie and their yeeres hastilie then they crie vnto him and seeke him in their distresse they returne and seeke him earelie they acknowledge that GOD is their strength and the most High their Redeemer but when the Lord had beene mercifull vnto them forgiuen their iniquities so as hee destroyed them not and called backe his anger then they returned and prouoked the LORD againe they flattered him with their tongue they tempted GOD and sinned still and therefore they are censured thus Their heart was not vpright neyther were they faithfull in Gods Couenant Thirdly it shewes it selfe in constant sincerity in Gods worship when men will worship God according to the rules of his reuealed will without mixture of mens inuentions or the customary sinnes of prophanenesse and hypocrisie Hos 11. vlt. And thus Iudah is said to be faithfull with Gods Saints because as yet the worship of God was preserued amongst them in the auncient puritie in which the old Patriarkes and Saints did sincerely worship the God of their Fathers hee is a faithfull man that will worship God no otherwise then the Saints haue done that is precisely according to his will reuealed in his Word Fourthly faithfulnesse is exercised in the conscionable imployment of the Gifts Graces and Talents receiued in our generall calling to Gods glory the increase of our gifts and the inriching of our soules with true spirituall gaine And thus hee is said to bee a good Seruant and faithfull that hauing receiued fiue Talents hath gained with them fiâ—e moâ— Mat. 25.21.23 or two Talents and doth gaine two moe and this we doe when hauing receiued Knowledge Faith Loue Hope Patience Spirit of Prayer c. wee doe by a constant and daily practise bring them out into exercise for our selues and for others Thus doing two commodities wee shall reape first it is a signe of our faithfulnesse secondly the gifts will increase and to him that hath such gifts to vse them shall be more giuen Lastly faithfulnesse shewes it selfe in mens sinceritie diligence constancie and care to promote and further the causes of God and the Church with the conscionable discharge of all such dueties as belong vnto such seruice Thus Timothy is praised to bee faithfull in the Lord 1 Cor. 4.17 1 Cor. 4.17 And thus the Apostle and Apostolicall men were faithfull when they could doe nothing against the truth but for the truth and thus men are faithfull that can patiently beare 2 Cor. 11.8 and willingly take vp the Crosse of Christ and that daily so as they may further the building vp Luke 9.23 and edification of Gods people Those then are not faithfull that doe the worke of the Lord negligently that set their hands to the plough and looke backe that minde their owne things honours pleasures profits and preferments and those that
them for whom we pray or else it is a more set or serious imploring of Gods aide with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others in the Ephesians hee requires that they pray Ephes 6.18 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1 Tim. 2.8 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwaies To pray alwaies is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neither was it the dutie of Paul onely to pray alwaies that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day Reasons to warrant praying euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying Math. 6.11 First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neither will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs to make as much conscience to pray daily as we haue sense of daily wants Secondly we are commanded to pray continually 1 Thes 5.17 now what sense can be probably giuen of these words if that a daily set course of prayer bee not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres a goe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of praier the holiest men haue euer prayed most for though they haue not most neede yet they haue alwaies most sense of their owne needes and others to Fourthly if our foode must bee euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues 1 Tim 4.2 our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation Psal 141.2 51.17 if the morning and euening Sacrifice were wanting neither do wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since wee heard of your faith in Christ Iesus and your loue towardes all Saints Verse 5. For the hopes sake which is laide vp for you in heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence Diuers things concerning Faith noted from the coherence Heb. 11.6 2 Cor. 13.5 as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that wee can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is impossible to please God Therefore it is good for vs to proue our selues whether we bee in the Faith and to know whether Christ be in vs except we be reprobates Secondly this Faith is not naturall wee are not borne beleeuers wee are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed x Gal. 3.22.23 It is the worke of God yea of the power of God y 2 Thes 1.11 It is the gift of God z Ephes 2.8 All men haue not Faith a 2 Thes 3.2 It must be gotten with much striuing b 1 Tim. 6.12 As not by nature so not by naturall meanes and therfore we must seeke for better grounds then I haue beene alwaies thus neither will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if wee gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 Rom. 10.17 and Gal. 3.2.5 Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Esay 55 4. Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD The acceptations of the word Faith and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 According to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonymie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge only thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines
c. 1 Corin. 13.3 Lastly for that grace by which felicitie and the thiefe good is applied and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith The sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neither is it in the power of Nature alone to perswade men that the Scriptures are Gods word further then the remnants of Gods former image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporary Faith Temporary Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults Luke 8.13 Heb. 6.4.5 onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenes of sins nor will bee brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholly engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two sorts eyther Faith to heale or Faith to be healed this Faith may bee in such as are reprobates as Matth. 7. some shall say Haue wee not cast out Deuils by thy name to whom Christ shall answer Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith Iustifying Faith The nature of this Faith will appeare if wee consider The Obiects The Parts The Degrees of it The obiects of Faith First of the Obiects this Faith may be perceiued by that which it carrieth the minde vnto and from which it seeketh the comfort of the chiefe good and thus the obiect is three-fold The Merits of Christ The Promises of God The Prouidence of God So that wouldest thou trie thy Faith consider then what it is that thou makest thy refuge and the foundation of thy comfort What is it that thou most laboured after is it the assurance of Gods fauour by the application of Christ is it the distinct applying of such and such promises of life in Scripture dost thou liue by thy Faith in the course of life if so thou hast met with the right Faith without Christ it is not possible to attaine the chiefe good neyther is it enough to beleeue that Christ dyed for sinners c. vnlesse we labour in the day of our visitation for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse for the particular assurance of Gods fauour in remitting such and such our transgressions And because it is not easie at all times to discerne by the working of the Spirit of Adoption the imputation of righteousnesse from Christ therefore hath the Lord discussed the cases of conscience so comfortably in Scripture that if men examine themselues before the conditions of Gods promises they may finde in diuers of them the cleare determining of their estate Here may bee iustly taxed the grosse ouer-sight and securitie of many otherwise the deare Seruants of God that are no better acquainted with the promises of life vpon the truth of which depends their happinesse and both present and future comfort And lastly by the same Faith whereby the iust are saued by the selfe same they liue in the course of life in this world the ground of his Faith for his preseruation is the prouidence of his God whiles the men of this world wonderfully please themselues in sacrificing to their nets ascribing in their affections the stay of their maintenance vnto their labour friends inheritance c. The Parts of Faith Secondly that the nature of this Faith may yet bee further opened the Parts of it must be considered Faith is eyther in the minde or in the heart and by the change of both it may be discerned Faith in the minde In the minde it shewes it selfe in two things Knowledge Iudgement There is something in the very illumination of the Vnderstanding of the Saints which is of the nature of Faith Hence it is that the Prophet Isay saith of Christ Isay 53.11 By his knowledge he shall iustifie many that is make iust Iudgement is either of truth or of goodnesse Iudgement of truth is when we giue glory so farre forth to the way of life and the meanes of Reconciliation that our hearts being conuinced our vnderstandings doe clearely resolue that this is the way to bee happie and no other Iudgement of goodnesse is when we doe not onely beleeue the Doctrine of happinesse to be true as before but to be the onely good tidings our hearts can rest vpon Faith as it shewes it selfe in the heart stands in three things Faith in the heart Desires Fiduce or Confidence Perswasion or Apprehension and application It may not be dissembled Desire to beleeue is of the nature of Faith that there are in the world many definitions or descriptions of Faith such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denied to be of the nature of Faith I expresse my meaning thus that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God that he would be willing to part with the world and all the things thereof if he had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sins of his former life or such as presently doe burthen his Soule were forgiuen him and that hee might beleeue that God were now become his God in Christ I would
not doubt to pronounce that this person thus prising remission of sinnes at this rate that hee would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst Math. 5.6 Reuel 21.6 Psal 10.17 I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ So that if wee would try our Faith we must examine what knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Faith is described before for all the former parts of faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19.20.21 and this faith may be attained vnto by all sorts of the seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer The Benefits come by faith And that we may be affected with an holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue rankes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse What Faith deliuereth vs from John 12.46 Isay 25.8 Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes wee are not now vnder the Law Rom. 6. but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Iohn 3.16 Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole Tit. 1.13 Heb. 10.39 or healthfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare either time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Ephes 6.16
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
Verse 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 Verse 16. Fiftly wee must bring a minde willing and desirous in all humility to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Verse 17. Sixtly wee should in speciall take heede of drunkennesse or any kinde of tipling wherein is excesse Verse 18. Seuenthly wee must labour for a cheerefull 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 Verse 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 Hee that scorneth enformation 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 Of acknowledgement or profession and conscionable heedefulnesse euen in all things in practise wee must hold foorth the light of the truth in a religious profession of it in communion with the Saints and separate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neither is it a precise humour in some few but God would haue all come to the acknowledgement of the truth x 1 Tim 2.4 not to heare it or to know it onely Without this I will not say absolutely a man cannot bee in Christ but this I say with the Apostle A man cannot bee perfect in Christ and of ripe age y Ephes 4.13 By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world z 2 Pet. 2.20 and because that many men will by no meanes drawen to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence * Rom. 1.18 Only two things are to be vrged vpon professours heerein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement a 1 Tim. 2.4 or else acknowledgement will bee a vaile for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the curse Heb. 10.26 Thirdly wee must know againe this hath three things in it First Of knowing againe we must bee often viewing and looking ouer our euidence to bee 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 calling doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thridly 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 Vse This Doctrine of the knowledge of the will of God reprooues many sorts of men First such as desire not knowledge at all b Iob 21.14 and so perish for want of it c Hos 4.6 2 Thess 1.8 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 heede his approouing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reprooues 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 Obser 1 Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings wee must bee filled with all knowledge d Rom. 15.14 not onely get Grace and Truth but bee filled with it e Iohn 2.14 so full of Wisdome f Acts 6.3.5 of Faith and Power g Acts 6.8 of Good-workes h Acts 9.36 of Ioy in Gods fauour i Acts 2.28 of all Hope k Rom. 15.13 full euen with the fulnesse of him that filleth all things l Ephes 1. vlt. 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 m Luke 5.12 with all Deceit n Acts 13.10 with Wrath euen when they heare Gods word o Acts 19.28 with worldly Greefe and Passions p Iohn 16.16 with all kindes of Vnrighteousnesse q Rom. 1.19 with Drinke r Ephes 5.18 with the measure of their Fathers Sinnes Å¿ Matt. 23.32 yea so wretchedly vile are the liues of many that they shew themselues to bee filled with the Diuell himselfe t Acts 5.3 but the workes almost of none are perfect or filled before God u Reu. 3.2 Secondly that there is something in Grace or Knowledge still wanting Obser 2 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 either 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 Obser 3 Thirdly the knowledge of the will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanity and vexation of spirit x Eccles 1.2 Nothing can fill but knowledge spirituall things Earthly things cannot fill neither 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 vanity 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 Obser 4 Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so be
without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing knowledge makes a man liue ioyfully and comfortably True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Å¿ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not we reioyce in God t Zeph. 2.14 c. c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal 126 5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neere as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to bee much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the paine to sow Iohn 4.36 Gal. 6.7 8. He that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master wee serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly mâ—re particularly Verse 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to
and Binder and in respect of one Faith and Constancie in doctrine Shee is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may bee in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time bâ—â— no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three waies Vses First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two Heads one aboue and another vnder Thirdly in vaine doe carnall men pleade their hopes in Christ when they can yeeld no sound reason to prooue they are Christs Members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head wee should 1 Pray that God would open the eyes of our vnderstanding that wee might with sense and affection see what the hope of cur calling is m Ephes 1.19.22 c. to become members of such a Body vnder such a Head 2 Take heede of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit n 2 Cor. 6. 3 Consider our place in this Body and vnder this Head and not presume to know about what is meete o Rom. 12.4.5 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer our selues to bee carried about by euery winde of doctrine and follow the truth in Loue p Ephes 4.14 to 16. without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the Church be the body of Christ and wee Members of this Body wee should learne to carry our selues one towardes another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit q Ephes 4.2.3.4.5 And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimulation r Rom. 12.6.9 in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe Å¿ Rom. 12.10.13.15.16 out of the Sympathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie t 1 Cor. 10.24.14 Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuie at the gifts or place of other Christians should be banished out of our hearts u 1 Cor. 12.15.22.23.26 Thus of the excellencie of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace Hee is the beginning Secondly in the respect of the state of Glory He is the first begotten of the dead Christ is said to be the beginning in three respects He is the beginning Christ may be said to bee the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of Faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience Vses And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without God in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can bee a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God a Reuel 3.14 and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace Reuel 3. vers 15.16.17 And if Christ be the Authour and beginning of Faith and grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancie b Heb. 12.2 And in as much as he is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous bee righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still c Reuel 22.11.13.14 The first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold
ioy of our hearts c 1 Tim 2.6 Esay 55.6 1 Cor. 1.6 Reconcile The word imports a restoring of one to Amitie from which he was by his owne fault fallen There is a three-folde estate of man there is the estate 1. of Innocency and heere the man is at Amity with God 2. of Corruption and heere is mortall enmity betweene God and man 3. of Grace and heere they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-folde estate of man cleâ—res Gods Iustice from the blame of all those plagues broke in vpon man-kinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are six distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly hee conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Preisthood Who are not reconciled to God in Christ Application and Conseruation to his Regall Office Enquire then whether thou bee reconciled to God in Iesus Christ I consider it negatiuely thou art not reconciled if thou bee not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to powre out thy soule in Gods sight When Christ reconciles as a Priest he powres vpon man the spirit of Compassion and Deprecation d Zach. 12.12 Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect of all Gods Commandements Why the Church is called all things All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them e 2 Cor. 5.19 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation Vses The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account And all is now corrupt with sinne God would haue it knowen hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to respect men for their Lands apparrell titles parentage c. but for Grace f 2 Cor. 5.16 3. Wee should not much wonder at thee disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace g Ephes 4.6 To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument To himselfe foure wayes Doct. We are reconciled in Christ or vnto Christ This is true foure waies 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which wee are receiued The Vse of all may bee to teach vs 1 To take heede of opposing Vses disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the vse of all things to carrie our selues so as wee prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neere vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for purity of heart that wee might see God h Mich 6.8 Mat. 5.7 Heb. 12.29 1 Sam. 6.10 Yea wee should hate all spirituall pollutions and bee zaalous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to bee our God to serue him with our whole heart and haue respect to all his Commandements i 1 Pet. 2.9.11.12 Tit. 2.13 Deut. 26.16.17 And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude k 2 Chro. 15 3. But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death l Ier. 50.5 Psal 49. vlt. 1 Who made peace Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but hee that reconciles men to the Creatour he is the Prince of peace m Esvy 9.7 the chasticement of our peace was vpon him n Esay 53. He is our peace o Ephes 2. â—3 2 With whom they are at peace 2. With whom the faithfull are at peace they are at peace first with themselues Peace rules their hearts p Col. 3.15 Secondly with good Angels q Psal 34. Heb.
the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophesies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Christs body not like ours in two things Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and Mysticall body In two things Christs body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vicious accidents of the substance of it no sinne either could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance hee tooke our whole Nature hee was the seede of the Woman of Abraham of Dauid In 3. things it was like the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities thay call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from ours in three things Christs death differs from the death of all the Elect in three things First in that in death hee sustained not his owne person but dyes as our surety and so is a sacrifice for sinne Secondly hee was in death a whole burnt offering for as hee dyed in body so his soule was an offering for sinne in as much as hee sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of Christ the Vses follow Vses of Christs death First for Instruction The consideration of all this should teach vs 1. to value reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price payd for the purchase of them wee may discerne they are worth more then all the world 2. Is it not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must bee carefull to get into his mysticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humility Clemency and meeknesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when hee became but a surety for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needs flow from his death but if two things bee weighed 1. the honour done to our Nature in that in the humanity of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millions in our nature 2. The great certainty of Gods couenant 1 Tim. 3.16 Phil. 2.6.7 of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore Gal. 3.9 much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Acts 9.41 to assemble Acts 2.26 to make present so Acts 23.23 to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8 8. to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4.16 to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs Ephe. 5.27 Ephes 1.6 brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence hee presents vs by dedication to God Thus Christ shall present vs wholly both at the day of iudgement a Rom. 14.10 and in the day of death when hee shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell hee seuers and segregates vs from the world and brings vs into Gods houshold 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. In new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer and consecration of our selues to Gods Seruice and holines of life It must bee euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to a subiection to all the ordinances of Christ Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight How the words are to be vnderstood At the first sight I should encline to vnderstand these words either of Iustification or our consummate holinesse at the day of iudgement but that the sway of Interpreters force me to expound them of Sanctification It is greatly to
this world with Demas Many fall away for the Crosse and all are catcht with the deceitfulnesse of some sinne Quest. But may the faithfull fall away and not continue Answ The faithfull may lose and fall from 1. some degrees of innocency of life 2. Some degrees of the working and efficacie of Gods Spirit 3. Some degrees of Communion with Christ Their Communion may be lessened though their vnion can not be dissolued 4. from Faith Quoad sensâ—â— Quoad gradum Quoad actâ—â— Quoad doctrinam Quoad media doctrinae Seauen things from which the Elect can neuer fall Psal 94.14.145 14. Motiues to continuance of which 〈◊〉 â—â—kes mention heere And thus they may fall in respect of sense in respâ—â—â— of some degree in respect of some acts of faith in respect of some Doctrine of Faith and lastly in respect of the meanes of the doctrine of Faith But there are seauen things from which the Elect can neuer fall first eternall life Iohn 10.29 secondly confirming grace in some measure Psalm 14.5 thirdly remission of sinnes past Esa 43.25 Fourthly the seed either of doctrine or grace 1 Iohn 3.9 Fiftly the spirit of sanctification Sixtly the habite of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that wee might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue sound comfort that wee are the Disciples of Christ c Ioh. 8.31.32 Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe d Luke 9.62 The branch cannot beare fruit except it abide in the Vine e Iob. 15.4 And if they continue not with vs it is because they were not of vs f 1 Iohâ— 2.19 It had beene better for men neuer to haue knowne the way of righteousnes then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning g 2 Pet 2 19.20 Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them h Psal 77.11 They may go to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue Eight rules â—or Continuance thou must obserue eight rules First thou must get a continuing faith get thee an infallible assurance of God fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit i Joh. 6 40. Secondly thou must at first be throughly cleansed of all thy filthinesse making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must bee sure thou get a new heart for the old heart is deceitfull and will not hold out in any thing that is good k Ezek. 36.26.27 Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societieâ— and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them l Ier 32 39 40 â—hil 1 5 6. Fiftly thou must see to it that thou get knowledge as well as affection m Hos 2.19.20 Psal 145.20.14 and affection as well as knowledgen. Sixtly thou must so receiue the truth of â—he doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men o Math 16.16 Seuenthly Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long p Iohn 10.28 Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued q Ephes 4 13.14 The summe of all in that if we get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if wee conuerse with Gods children if we haue wise affections that are warmed with pietie and shewed with discretion if wee make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot bee moued And out of all this wee may discerne the cause of the backe-sliding of many either they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleighthie in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts Helpes for continuance For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers r Heb 12 1. 10 24. 1 Tim 2 1. secondly from the immortall seede which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Å¿ 1 Iohn 3 9. Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Coâ—enant runne for when God saith He will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him t Ier 32 4. And in another place he saith hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them u Ephes 36 26.27 Fourthly
from the spirit of God which is in them for the spirit sets the soule at libertie x 2 Cor 3 17. and furnisheth it with graces y Gal 5 22. sealeth vp vnto the day of redemption z Ephes 1.14 strengtheneth the inward man a Ephes 3.16 shewes the things giuen of God b 1 Cor 2.12 is a perpetuall Comforter c John 14.16 Leadeth into all truth d John 15.13 frees from condemnation and the rigour of the Law e Rom 8 1 3 10. Zach 12.12 Rom. 8.1.3 is life for righteousnesse sake vers 10. mortifies the deedes of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and mooueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may bee sure to haue any thing 1 Ioâ—n 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished How many wayes the word furthers continuance And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our waies verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt vers 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feete verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal 84.12 1. Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faâ—â—h and continue in it but wee must be grounded and stablished and when he 〈◊〉 stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it particular Knowledge Certainety Resolution and Contentment To be thus established would fortifie vs against all the changes The priuiledges of an established and grounded heart and alterations of estate or Religion in aftertimes and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmooueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That wee might be thus grounded and stablished What we must doe that wee might bee grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles f Ephes 2.20 we must be daily conuersant in the Scriptures 2. We must be much in praier but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruencie and power of Gods spirit in other in prayer g 2 Tim. 2.19.22 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to bee abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled h 1 Cor. 15.58 1 Tim. 6.19 4. Wee must pray God to giue vs a free and ingenuous spirit i Psal 51.12 What a free spirit is wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sounde frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne case k Pro 4.26 6. Wee are not vsually setled and soundly stablished till wee haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs l 1 Pet. 5.10 Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to CHRIST and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke m Luk 6 48.49 Quaest Quest What should be the reason why many after long profession and much hearing and some comfortable signes of assurance Ans at sundry times conceiued should yet be vnsetled and distracted The causes why many after long profession and some signes of hope are still so vnsetled and shew so much perplexitie and want of firmenesse either in contentment or practise Answ This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secrâ—t or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to
suffer himselfe if hee were on earth or because they were layd vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathy of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke cheefely these words are to bee taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to bee his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Matth. 25.42 c. Phil. 3.10 1 Pet. 4 13. 2 Cor. 1.4 Acts 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings hee endured in his owne person and the latter of the sufferings he felt in his members The consideration of this Vses that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christs Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may bâ—e a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and releeuing the poore Members of Christ since wee are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our suffeâ—ings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee bee found in him o Phil 1 9 10. for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathy 2. that we suffer not for ill doing p 2 Pet 4 15. c. Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while wee are in this world To fulfill The word signifieth either to doe it in stead of another as if the Souldier fight in the Captaines roome or to doe it in his owne course or turne according to the appoyntment of his Gouernour and in such proportion as is required and thus I thinke it is taken heere It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appoynted of God q Reu 2 8 10. Esay 27 7 8 9. 1 Thess 3 3 4. And therefore it should encourage euery Christian the more cheerefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer him when his measure is full In my flesh Doct. 1. God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants heerein Vse is to teach vs Vses therefore not to pamper our flesh but to bee resolued to suffer it willingly to bee vsed like the flesh of Christ and the Saints But especially we should take heed of taking care for the flesh r Rom 13 vlt or seruing the flesh Å¿ Gal. 6. It is an vnseemly thing in a Chriâ—tian to make very much of his flesh but it is worse to spend his cares about t but worst of all to let hiâ— whole husbandry bee onely for his outward man Why some of Gods seruaÌ„ts are so vnmoueable in affliction Secondly great things may be suffered and yet the soule be vntouched as heere the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmooueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is settled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Note Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to greeue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I bee troubled or disquieted or rather why should I not bee ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may heere note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also hee should regard the sorrowes and troubles of our flesh Two kindes of sufferings 1. of the Church 2. for the Church For his bodyes sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Trials Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or encouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body Vses The Vse is manifold First wee should heereby bee enformed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should bee most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancy and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes t 2. Cor. 1.11 Fourthly this may
the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus be your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euerie brother that walketh inordinately and not after the traditions which they had receiued of the Apostle b 2 Thess 3.6 By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father c 2 Ioh. 4. Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed d Gal. 1.9 1 Cor. 15.1.2 For the Apostles receiued it not of men but by the reuelation of Iesus Christ e Gal. 1.12 And as they haue receiued of the Lord so haue they deliuered vnto vs f 1 Cor. 11.23 Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe g Phil. 4.9 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heede that they lose not what they haue wrought h 2 Ioâ— 9. but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and stayes many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortalitie as it were to light and life againe but priuately and particularly into their hearts and soules The priuiledges of such as receiue Christ This is the happiest receiuing of Christ Oh the glory of a Christian in receiuing Christ i Phil. 3.9 for he that receiueth Christ into his hart receiueth excellent illumination vnspeakably ioy k 1 Pet. 8. sure attonement l Rom. 5.11 3.25 hid Manna m Reu. 2.17 eternall graces n 1 Cor. 1.6 4.7 yea the very spirit of Christ o Rom. 8.9 to make him know the things giuen of God to set the soule at liberty p 2 Cor. 3.17 to mortifie the deeds of the flesh q Rom. 8 13. to be a spirit of prayer r Zach. 12.12 to giue answer concerning our adoption Å¿ Rom. 8.15 to furnish the soule with gifts t Gal. 5.22 to seale vs vp to the day of redemption u Eph. 1.14 to be an eternall comforter * Ioh. 14. to be life for righteousnesse sake x Rom. 8.10 to helpe our infirmities y Rom. 8.26 and to raise vp our dead bodies at the last day z Rom. 8.11 Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs c Gal 2.20 or to walke after the appoyntment of his will expressed in his word but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs a Heb. 9.15 b Rom 8.17 so shamefully doe many fall away and so cursedly is the sinceritie that is in Christ Iesus pursued by the Diuel and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what hee had Oh that wee could bee soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alas there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ As Rules for perseuerance to bee obserued in our first conuersion If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduersity with the righteous Canst thou professe Christ admidst the different opinions of multitudes of men Canst thou bee content to denie profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2 At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and well-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous lothnesse in our nature to abide the triall though wee know it be plainly here required d 2 Cor. 13.5 whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeuour that knowledge and affection might be inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fall away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some things remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not by habituall vnion p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by affection as friends are one or by grace q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Saints are one with God 3. Not by worthinesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authoritie 4. Not by harmonie or consent of will ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7 Not of pleasure only u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion slowes 1. The predication of the things of each nature to the person and that truely and really as when his bloud is said to be the bloud of the Sonne of God * Act. 20. c. 2. The inriching of the humane nature with admirable gifts as great as could possibly be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnes of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ These gifts in Christ they were either naturall or supernaturall Gifts naturall and supernaturall in Christ by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe In the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The very temperament also of his body was such as nothing could be better tempered or more excellent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holines as can be imagined to befall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power A twofold wisedome in Christ There was a twofold wisedome in Christ Increate and that was onely in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold A threefold created wisedom in Christ 1. Knowledge by immediate vision y Mat. 11.27 2. Knowledge by heauenly habits infused z Esay 11.3 3. Knowledge gotten by experience a Luk 2 52. By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse he sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this created light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not so much as can be seene by God himselfe though more then any creature can attaine vnto 2. Though hee know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can doe them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this he speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall diuine things by the second things separate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferiour to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisedome and that must needs be in such knowledge as he got by obseruation by degrees in the world Thus of the wisedome of Christ Concerning the power of Christ Of the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in
sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the Deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill counsell or ill company or of the Deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednesse of their owne disposition and we should all grow suspitious of the flesh and his motions reasons desires c and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a body of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a body in diuers respects 1. In respect of that harmonie and vnion of sinnes one with another in practise so as if one sinne be practised many will accompanie it as in Adams sinne the sinne was to eat the forbidden fruit but that would not be alone but was attended with doubting of Gods word with faith in the deuill with most inordinate pride or desire to be like God with discontentment with their present condition with vile ingratitude with apostacie from all righteousnesse with prophanation of the sacrament with wilfull murther of all their posteritie and euill concupiscence Cain was angry that God did not accept his prophane sacrifice but would this sinne be alone no for there followes it the hatred of his brother the falling of his countenance the reiecting of Gods admonition coloured hypocrisie murther and blasphemie When desire of gaine infects the hearts of Trades-men we see by experience it will not be alone a number of transgressions growes with it as loue of the world more then God neglect of sinceritie in the vse of Gods ordinances swearing breach of Sabboth rigorous dealing with inferiours vnmercifulnes to the poore selling by false weights and measures vsurie if not otherwise yet in selling time deceit lying oppression by ingrossing of wares or incroaching vpon the trades of others 2. In respect of vnion in continuance after they are committed thy sinnes committed vanish not but by adding sinne vnto sinne thou makest vp a very body of sinne and so in Gods sight they stand compacted together as the very limbes of a monster 3. These sinnes may be called a body because they are committed by the body as the externall meanes of them 4. The masse of sinne in the fleshly man may be called a body of sinnes for that it hath many things like vnto the body of man or many comparisons may be taken from the body of a man to expresse the sinnes of the flesh As the body of man is a faire substance made of base matter so sinne in it selfe is most vile Similes though it be coloured ouer by the deuill or the world with the faire proportion of profit or pleasure And as there be many members in the body so there are in the sinne of the fleshly man as some members in the body are outward some inward so are our sins As men would be ashamed of their bodies were it not for their clothing especially if there be any deformitie so would men of their sinnes were it not for their great places or faire excuses and wretched shifts they haue to hide their deformities And as the body of the prisoner in a dungeon is alike a true body with his that sitteth on the throne so sinnes that are secret that are neuer so closely committed are sinnes as well as such as are openly done As his body is a true body that yet wants a legge or an arme so it is in some though they be not murtherers or adulterers yet they may haue a bodie of sinne in them As the naturall bodie cannot liue if you take away foode and clothing so neither would sinne if we did not loue it approue it defend it excuse it and if wee take away carnall reason and ill companie And as the bodie of Princes is better clad then the bodies of poore men yet it is alike a bodie of clay and corruption so are the sinnes of great men though men doe not speake so openly of them Vses Now for vse of all First here we may see a difference between the sinnes of the regenerate and the sinnes of the vnregenerate in the godly after calling there is not a bodie of sinnes the nest of sinne is scattered sinne is not in his full strength he doth not giue his members as seruants to vnrighteousnes Secondly here men may try the truth of their repentance that is not true repentance that mortifies some one or few sinnes but that which mortifieth a whole bodie of sinnes Thirdly this shewes the greatnes of Gods mercies that can forgiue or take away a whole body of sinnes and transgressions Lastly this may be a great comfort to afflicted consciences that cry out of the multitude of their sinnes if thy sinnes were as many as the ioynts of thy body and as strong as the body of Goliah yet the Lord can forgiue and true repentance will pull them downe This is the matter to be mortified the manner followes How sinne must be put off Put off Sinne must be put off as the begger puts off his raggs and as the Master puts off his false seruant and as the porter puts off his burden and as the husband puts off his vitious wife and as the serpent puts off his skin 4. Things in mortification There are foure things in mortification distinct The first is the dislike of sinne the second is the confession of sinne the third is the godly sorrow for sinne the fourth is forsaking of sinne this last is here meant by putting off of sinne and this the Lord stands vpon as a thing he will neuer dispense with the want of it as these places shew Prou. 28.13 Esay 55.8 Ier. 7.3 4. Esay 1.16.17 Psal 199.9 Ephes 4.22 c. 1 Pet. 4.1 2 3 4. Ezech. 18.33 and there are exceeding comfortable promises made to such as are vpright in the desire and indeuour hereof Prou. 28.13 Esay 55.8 27.9 Ioel 2.12 13. Esay 1.18 What the flesh doth in the godly Quest But can the flesh be so mortified and sinne so put off that it shall cease to be any more in this life Answ No for euen in the children of God the flesh will raise infirmities it will let the vnderstanding it will be framing euill thoughts it will lust against the spirit it will not alwaies allow what good is done or to be done it will present euill when good is to be done it will rebell against the law of the minde yea sometimes the soule of the poore sinner is led captiue for a time by his imperious flesh When sinne is put off Q. But how can
owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their misery in all their sinnes they are dead in them Dead There is a fourefold death A fourefold death temporall corporall spirituall eternall The state of man being in misery he is dead temporally a Esay 26.19 The body of man being in the graue he is dead corporally The soule of man lying in sinne is dead spiritually And both soule and body being cast into hell are dead eternally Death to sin for sinne and in sinne The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne What spiritual death in sin is The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of misery vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1 2. Math. 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3.2 Iud. 12. 1 Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh b Rom. 8.7 or a prince of this world c 1 Cor. 2 9.14 yea thou maiest haue a name that thou liuest spiritually d Reuel 3.2 and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the body 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgements of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may heere obserue that to liue yea to die quietly is no signe of a man in a happy case for if this death in sin be not cured thousands of people may die quietly because they die senselesly they feele no more of the feare of hell or iudgement or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sinne and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and hell his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be heere warned of thy miserie let it bee enough thou hast been dead in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and piercing thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to bee the signe of their death in sinne as if hee would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of Gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh Why original sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne heere called flesh is a spirituall kinde of disease gall What originall sinne is leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this bee not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. 3. Things in originall sin The guiltinesse of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Our misery in respect of originall sin Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That wee haue no fellowship in the communion of Saints 4. That wee haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law Vses The vses follow First from hence wee may enforme our selues in diuers things as first we may see why the faire works
comming in the clowds of heauen and then miraculously recouers Peter a lapsed sinner Will they arraigne him in the common hall why there he ouercomes by patience no indignities could stir him and the Iudges wife from a dreame giues warning that hee was a iust man yea the Iudge himselfe was compelled to pronounce him innocent 3. Vpon the crosse Will they haue him to the crosse there are wonders of victorie a theefe without meanes saued the vaile of the Temple rent signes in heauen and earth and a title of victorie superscribed by his very aduersaries This is the King of the Iewes besides his incorruption in the graue and glorious resurrection and visible ascension to heauen All this being considered where is the ignominie of the crosse seeing the Deuils erected a crosse for themselues when they plotted to crucifie Christ And why should we be afraid of suffrings seeing the crosse is Christs triumph and let vs resolue also to ouercome by suffrings f Rom. 8.34 T is an excellent and loftie praise to ouercome by suffring Lastly let vs neuer iudge of Christ or Christians by their outward shew great things may be done in the kingdom of Christ which are not discerned by carnall reason Here we see a great adoe trophies triumphs yet the world tooke no notice of it so is there incomparable glory euen in this world in the soules and liues of Christians which the blinde multitude neuer takes notice of And thus much of the second interpretation The third and last interpretation is of those that limit not the time of this victorie to the crosse but consider it generally and in steede of the words vpon the same crosse read in himselfe and thus doe the most Interpreters new and old read it And so this victorie is vnderstood not so much of what Christ did attaine in his person as what he doth in vs by the conuersion of sinners by the Gospell hee daily spoyles principalities and powers and triumphs ouer them c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse Foure things are in these words to bee considered who whom what and by what meanes For the first it is the second Adam that vndertakes this battel he that is God and man he of whom the prophesies ranne he that by a voice from heauen at his baptisme was acknowledged the only champion t was he that sent the challenge by his fore-runner Iohn Baptist he it is that foyled Sathan in many Monomachies this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers Now for the second the spoyled are called principalities and powers Principalities and Powers These termes are giuen to the good Angels Eph. 3.10 and to great Magistrates and Princes on earth Eph. 1.23 In effect they are giuen to Christ Esay 9.6.7 but vsually they are restrained to euill angels and so they are called either considering them as they were before their fall or as it is vsually conceiued it notes their estate euen since their fall The two words note two things in the euill Angels Excellencie and Abilitie Excellencie so they are principalities Abilitie so they are powers Their excellencie is two waies to be considered 1. in themselues 2. their soueraignty ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnesse discerning and such like An in respect of the vnregenerate world they haue a principality hence called worldly rulers g Eph. 6. the prince of this world h Ioh. 1 2. yea and the god of this world i 2 Cor. 4.4 We may obserue here in the holy Ghost a wonderfull patterne of candor he praiseth what is praise-worthy euen in his enemies and it may wonderfully comfort Gods children in their acceptation with God for if God can yeelde these titles and acknowledge that is yet good in the very Deuils sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sinnes seeing they sinne not of malicious wickednes as the Deuils doe As they are called principalities so for their abilitie and force of working The povver of the Deuils both in the vvorld and in the Church they are called powers The wonderfull power the diuels haue may be considered either in the world or in the Church In the first race of men before the floud how soone had they drawne away Cains race into apostasie and not long after Sethes till they had chased the light of sincerity within the walles of one house and not all sound there neither After the floud the world is no sooner filled againe but together with the building of Babel a most dreadfull confusion was wrought by the Deuils euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer bee vtterly recouered againe while the world stands all the families making apostasie in the beginning of the Babylonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was onely a little light left in the race of Sem. Now leauing the whole world lying vnder this powerfull wickednesse come to Abraham a brand taken out of the fire of the Chaldeans in whom the light shined with great glory see the power of these wicked spirits ouer his race the Ismalites went quickely off to gentilisme then the Edomites were easily gained after then in Aegypt the light that did remaine was almost put out the bondage of the Israelites being as great in soule k Ezech. 20. as it was in bodie In Moses time the light was diffused in that people all abroad againe and a kingdom of Priests was raised vp to God this light held with various encreases and decreases till the captiuitie after which time it waxed dimmer and dimmer till Christ the Day-starre arose and filled heauen and earth with the brightnesse of his comming After in the very first hundreds of yeeres these cursed spirits not onely persecuted religion by incredible tyranny but infected it with the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sincerity was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260 yeeres Lastly in our owne dayes when the prophesies were accomplished the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme another in Iudaisme another in Papisme and in all these foure these wicked spirits raigne and hold the world captiue at their pleasure Come we to the visible assemblies of the true Churches of Iesus Christ consider there their power how mightily it extends for there they haue secret Atheists Church-papists
in this work beares the Image of Christ and in him Christ riseth before our eyes not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also because he imprinteth a secret kinde of heauenly mindednesse the Christian in some weake measure liuing as Christ did in the interim betweene his resurrection and ascension waiting alwayes for his exaltation into heauen Now the consideration of this worke is heere vsed by the Apostle to perswade vnto the meditation of heauenly things and that fitly for if wee bee risen as Christ was then we must bee minded as hee was now wee know that after hee was risen againe hee was not encumbred with this world nor did he conuerse with the men of this world but liued with the Lord as it were immediately in a heauenly manner waiting for Heauen so should a Christian doe he should euery day bee striuing to get vp his heart by faith and prayer and meditation and voluntary abnegation by all meanes begging and seeking the vertue of Christs resurrection that being enabled to forsake the world and the vnnecessary society with worldly men he might haue his heart and conuersation in heauen euery day waiting when the time of his changing should come Quest How may a man know whether he be risen with Christ Ans Hovv a man may knovv vvhether he be risen vvith Christ Who are not risen vvith Christ This question may bee resolued both negatiuely and affirmatiuely For first they are not risen with Christ that are in bondage to traditions as the coherence with the latter end of the former chapter shewes nor they that are drowned and made sencelesse with the cares of this life or the pleasures of voluptuous liuing i Luk. 21.34 nor they that confirming themselues in a dead presumptuous common hope plead the abounding of Gods grace to auouch their continuance in sinne k Rom. 6.1.4.5 1 Pet. 1.3 For the Apostle in the Epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ to confute this vicious and prophane plea of carelesse men Further they that worship the Beast the great Antichrist of Rome and receiue his marke vpon their foreheads or their hands are reckoned among the dead men that haue not their part in this first resurrection l Reu. 20.4.5.6 Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement nor will learne to doe vprightly in the land of vprightnesse nor can bee allured to godlinesse though mercy be shewed them are to bee accounted among the dead men that shall not liue m Esa 26.9.10.14 Lastly they are not risen with Christ that doe not beleeue in Christ n Joh. 11.25 Now for the affirmatiue They may haue comfort in the first resurrection that haue felt a diuine power in the voyce of Christ quickning their hearts with effectuall desire and endeauour to rise out of the graues of sinne o Ioh. 5.25 and to stand vp from the world of the dead p Eph. 5.14 2. That are constantly affected with an holy estimation of the knowledge of Christ crucified and risen againe an effectuall knowledge I meane valuing the meanes and signes of it aboue all earthly things q Phil. 3.9.10 3. That finde their hearts changed from the cares and delights of this life to a constant desire of the second comming of Christ to translate them to the presence of glory in heauen 4. That shew a daily care to walke in newnesse of life yeelding their members as weapons of righteousnesse striuing to crucifie the olde man and destroy the body of sinne as they that are aliue vnto God r Rom. 6.4 5.6.13 2. Againe in that the Apostle saith if yee bee risen againe with Christ seeke those things that are aboue wee may note that it is as hard a thing to get vp the heart of men to the study of heauenly things as to lift vp a massie corps out of the graue and to inspire it with the desire of life As easie to reuiue a dead man as persvvade a carnall man there is neede of the spirit and power of Iesus to doe it And therefore wee should not wonder to see naturall men so heartlesse nor should we attribute it to any inefficacy in the meanes if carnall men bee not perswaded for a man may long perswade a dead man to rise before he will get vp and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things to desire them and delight in them Thirdly in that he saith if yee bee risen speaking not onely conditionally but doubtfully it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection and withall implyes that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darknesse and yet lie buried still in the graues of sinne Seeke thâ—se things which are aboue Heere the Apostle enters vpon the proposition of the first maine exhortation or rule of new life Now before I bring in the Apostle vrging this duty imagine with thy selfe how farre the Christian thus now to bee instructed for order of life hath already proceeded by faith for before a man can bee truely capable of direction of life there bee diuers things requisite in the preparations of faith The preparations of faith before a man can be capable of directions of life And these things are necessarily to be presupposed 1. That faith hath plucked him out of the world of sinners or dead men so that hee is already withdrawen from the society of the wicked 2. It hath shewed him Gods fauour and ioyned him to Christ 3. It hath shewed him in some measure such things in the Kingdome of Christ as his naturall eare neuer heard nor his naturall eye neuer saw nor his naturall heart neuer conceiued Å¿ 1 Cor. 2.9 4. It hath ioyned him to the liuing Saints so as he now with great desire delight conuerseth with them 5. It hath made him to suffer in the flesh for his sins and withall hath refreshed his spirit and cured him of his distrustfull and solitary sorrowes 6. It hath garnished his soule with new budding graces and opened for him a fountaine and spring of grace within him euen in his bowels t Ioh. 7.38.39 7. It hath raised in him a true and constant desire of new obedience of life with a secret resolution not to depart from any thing the Lord shall command all the dayes of his life Now presupposing the Christian to bee thus farre proceeded the Apostle comes in and to beginne his institutions of manners hee first chargeth him with this rule Doct. Seeke those that are aboue teaching vs that the first maine thing to be
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
of Gods works of old stretch foorth thy hand vnto God and let thy soule desire after him if he shew thee his louing kindnesse thou hast enough hide thee with the Lord by daily and secret praier and he will teach thee his will and his spirit shall leade thee and if he see it meet he will bring thy soule out of aduersitie and execute his righteous iudgement vpon all those that haue oppressed thee T is the Lord that quickneth the dead Rom. 4. and calleth things that are not as if they were Lastly hath the Lord deliuered thee out of desperate and deadly crosses Then let the vowes of God be vpon thee and render thou his praise and confesse his name before the sonnes of men i Ps 56.12.13 Your life is hid Doct. The happinesse and spirituall felicitie of Christians is hid and that vsually from the men of the world and many times from the faithfull First the life of Christians is hid from the world Their life is hid from the men of this world First because God who is their life k Deut. 30. vlt. is hid from them Secondly because the glory of their naturall life is many times buried in the gulfe of outward trouble l 2 Cor. 6.9 Thirdly because the life of grace which is only brought to light by the Gospell m 2 Tim. 1.10 is hid from the perceiuing of the naturall man whom the God of this world hath blinded n 2 Cor. 4.4 Fourthly because the way of holy conuersation is hid from them for carnall men are all strangers from the life of God o Eph. 4.17 It is a narrow way and few there bee that finde it p Mat. 7.14 Fiftly because many of the priuiledges of a gracious life are hid from them As first the inrolling of a Christian in the booke of life q Esay 4.4 Phil. 4.3 Secondly the seale of the spirit of promise r 2 Cor. 1.22 Thirdly pardon of sinne Wicked men perhaps know the faults of Gods children but not the forgiuenesse of those faults Fourthly the power of the meanes The word is a sauour of life ſ 2 Cor. 2.14 and hath spirit and life in it t Ioh. 6. Yet it is as a treasure hid in the field or a little leauen hid in three peckes of meale u Matt. 13. Fiftly comfort in their affliction Wicked men know their afflictions but not their consolations x 2 Cor. 2.9 they seldome or neuer marke the glorious issue and how God compasseth them about with ioyfull deliuerance And generally we may burst out with the Psalmist and say How great is the goodnesse thou hast laid vp for them that trust in thee y Psal 31.19 It is great goodnesse but yet note that hee saith it is laid vp Lastly in respect of the life of glory the world knowes not Christians for it doth not yet appeare what they shall be z 1 Ioh. 3.12 Seeing this is so that the life of Christians is hid from the world as it should inferre the Apostles former exhortation so it should further teach vs not to respect nor care for the iudgement counsell censures c. of carnall men in the whole or any part of Christian life for it is hid from them and they know not of what they speake Yea the life of Christians is hid many times from themselues Nay in the second place sometimes the life of a Christian may bee hid from Christians also themselues so as they cannot discerne their owne happinesse especially in some fits of tentation and seldome or neuer doe they fully discerne in this world so much as the glory of their present estate Dauid thought he was cast out of Gods sight a Psal 31.22 Psal 77. And hee most mournfully makes his mone in the 77. Psalme as if hee were almost resolued that the Lord would not be mercifull to him Iacob cries out My way is hid from the Lord b Esay 40.27 and the people somewhat vehemently say Verily thou O God hidest they selfe O God the Sauiour of Israel c Esay 45.15 Which should comfort afflicted Christians since they may here see that it hath beene an vsuall distresse of Gods deare seruants to haue their life hid in God Vse And withall it may warne vs let him that now standeth in the refreshings of the comforts of Gods presence take heed lest he fall But especially it should quicken vs to a desire to be gone and to be in heauen that we might be past all danger But lest Christians should be discouraged he addeth two comforts First it is with Christ Christs life was hid and in what respects Secondly it is in God With Christ The life of Christ also was hid while hee liued For first the glory of his diuinitie was couered as it were with a vaile in his flesh Secondly his outward glory of his life amongst men was obscured by the many crosses he sustained for our sinnes d Esa 53.7 so as the world did not owne him and hee was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beautie of the profession of sinceritie it matters not it could not see the excellencie of Christ when he was on earth In God Our life is hid in God either in respect of obiect Obiectiuè Causaliter because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or else with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure Which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands VERS 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory THese words containe the second motiue to perswade to the meditation of heauenly things The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgement If men would consider of the certaine and glorious appearance of the Lord Iesus Christ when he shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be
at that day either to deliuer from the terror of the iudgement or the horror of the euerlasting miserie will certainly follow if men be not more carefull to prouide for their soules before-hand by following the studie of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truly laid vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitorie and earthly things here below that will so little auaile the owners in the day of death and will bee of so little vse in that immortall estate vnto which after this iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ Secondly the glorious appearance of the Christian in the day of Christ But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1. That the knowledge of those last things is not a curious or vnprofitable Obs 1 knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2. That the doctrine of the glory of Christ and Christians in that last day Obs 2 is now but little knowne or discerned and that the word appeare imports The Deuill sensualitie and guiltinesse make many men haue little minde to thinke of the day of iudgement so as the fulnesse of Christs maiestie or of the Christians glory will not appeare till the very iudgement day The better sort know but in part and the worser sort are so blinded by the deuill and besotted with sensualitie and the loue of earthly things and withall are so conscious to themselues of the euils they are guiltie of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming Obs 3 3. Those words which is our life are not to be altogether passed ouer they plainly affirme that Christ is our life Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as hee would be acknowledged to be the way and the truth so also he addeth I am the life a Ioh. 14.6 and to this end he came that men in him might haue life b Joh. 10.10 And with great reason is Christ said to be our life for he formed vs at first when we were not and quickened vs when wee were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day Vses The consideration hereof may both teach vs and trie vs it may teach vs as to acknowledge that wee haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the author and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renewing of life and louelinesse in vs. And it may trie too for till we can truly say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day Who may truly say and professe that Christ is their life And they only may truly professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeuours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remoued from them Now I come to the appearance of Christ I haue not here to doe with the appearance of Christ as it is considered in the fore-ordination of God before the foundation of the world c 1 Pet. 1.20 Six appearances of Christ but of the accomplishment of it and so Christs appearance is of diuers kindes For first hee hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world d Ioh. 19.10 and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the generall light of doctrine and Scripture but many receiue not his testimonie e Ioh. 3.31.32 Thirdly he hath appeared corporally in the dayes of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe f Heb. 9.26 1 Ioh. 3.5 and to dissolue the worke of the deuill g 1 Ioh. 3.8 Then was fulfilled that great mysterie God was manifested in the flesh h 1 Tim. 3.16 Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace i 1 Cor. 12.7 whereby hee doth not onely shine but also dwell in them k Eph. 3.16.17 Fiftly he hath and doth appeare in the day of death by the ministerie of his Angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious maiestie to iudge all men and Angels and this is the appearance here mentioned Threefold iudgement The doctrine of the last iudgement hath beene alwayes vrged There is noted to be a threefold iudgement The first iudgement and that was accomplished on man and Angels at their first fall Then there is a middle iudgement and so God iudgeth the wicked and the righteous euery day And there is a last iudgement and that is this iudgement about which Christ is here said to appeare The doctrine of the last iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure world Henoch prophesied of it l Jud. 15. so did Moses m Deut. 32. and Dauid n Psal 50. and Salomon o Eccl. 11.9 and Daniel p Dan. 7.13 and Ioel q Joel 3. and Malachie r Mal. 4. so did Christ himselfe Å¿ Matt. 24. and Paul t
glorious for the Lord shall then come to be glorified in his Saints and made maruellous in all them that beleeue m 2 The. 1.10 Ob. Ob. But the terror of the day may amaze a Christian Sol. Sol. There is no sparke of terror in this doctrine to a godly minde For what should he feare if he either consider the fauour of the Iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate n 1 Ioh. 2.1 to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and carries a most brotherly affection and will hee condemne his owne brethren He is their head and hath performed all the offices of a head vnto them and can hee then faile them when they haue most need of him nay it is he that hath beene iudged for vs on earth and will hee iudge against vs in heauen What shall I say He died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will hee faile vs in the last act when he should once for all accomplish his redemption for vs Besides he hath already promised to acquit vs in that day and it hath beene often confirmed both in the word and the Sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeleefe to doubt his terror What though he be terrible to wicked men yet by iudging in seueritie he hath not nor cannot lose the goodnesse of his owne mercy what should wee feare him iudging in his power when wee haue felt saluation in his name Besides the maner of the iudgement shall be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the Iudge will not be transported with passion or spleene nor will hee condemne thee to satisfie the people and besides there shall bee nothing remembred but what good thou hast sought or done and not the least goodnesse but it shall be found to thy honour and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and Commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shal particularly declare Gods euerlasting loue to thee and recite the praises with his owne mouth of all that hath beene good in thy thoughts affections words or workes throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee to by an irreuocable sentence And so wee come to the second appearance viz. the appearance of Christians in glory Then shall yee also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of Christians first in their bodies The glory of their bodies after the resurrection is threefold for first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust for this mortall then shall put on immortalitie o 1 Cor. 15.53 Secondly they shall be incorruptible that is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie for though it be sowne in weaknesse yet it shall be raised in power though it be sowne in dishonour and corruption yet it shall be raised in honour and incorruption p 1 Cor. 15.42.43 Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirably glorified and perfected that by the mighty working of Gods spirit they shall bee as able to liue without sleepe meat mariage or the like as now the Angels in heauen are and besides they shall be so admirably light and agill and swift that they shall be able to goe abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth q 1 Cor. 15.44 The glory vpon the soule shall bee the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioyes and pleasures for euermore And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuers vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as hee is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be inlightned to know in some comfortable measure and that we might be able with more life and affection to meditate of the exceeding riches of this glory r Eph. 1.17.18 and inheritance to come Our hearts are naturally herein exceeding both dull and blinde maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of Satan and the deceitfulnesse of sinne and too much imployment and care about earthly things But a Christian that hath so high a calling and hopes for such a glorious end should not allow himselfe in that deadnesse of heart but as he gaineth sense by praier in other gifts of grace so should he striue with importunitie and constancie wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation Å¿ Rom. 5.2.3.4 and without murmuring or grieuing to endure hardnesse t 2 Tim. 2.3 and temptations in this world for they are but for a season u 1 Pet. 1.6 though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to bee reuealed x Rom. 8.18 Though wee might be dismaied while we looke vpon our crosses and reproaches and manifold trials yet if the Lord let vs haue accesse vnto this grace y Rom. 5.2 to be able soundly to thinke of the glory to come wee may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory wee shall shortly enioy when the triall of our faith being more pretious then the gold that perisheth shall be found vnto honour and praise through the reuelation of Iesus Christ z 1 Pet. 1.7 Yea
and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be perswaded by the word spirit or seruants of God and so they are children of vnperswadablenesse They will not beleeue their fathers threatnings or promises and so they are children of incredulitie They will not conforme themselues to their fathers will and so are called children of disobedience 〈…〉 Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of Sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne that is to be ruled and mastered and led by it to be as it were at the command of lust and corruption that is not in a childe of God standing in vprightnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods word or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience Is God neuer angry with his owne seruants Ans God may be angry with his owne people for when the Prophet Dauid saith his anger endureth but a moment k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only for they are deliuered from the wrath to come q 1 The. 1. vlt. for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two wayes For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities but as a father pittieth his children so the Lord pittieth them that feare him z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke
conceiued anger against the serpent The reason of the Stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euill but vniust perturbation onely for Christ was angry and vexed and grieuously troubled as at the death of Lazarus and yet he was without sinne Laudable anger Ira per zelum Ira per vicium Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith Be angry and sinne not c Ephes 4.26 And Salomon saith Anger is better then laughter d Eccles 7.3 and the Euangelist saith our Sauiour looked about vpon them angerly e Mark 3.5 and Saint Matthew saith he that is angry with his brother without a cause f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.22 What good anger is as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth 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 euery 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 we may be angry and vexed at our owne sinnes as Paul was g Rom. 7. 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 fruit of godly sorrow h 2 Cor. 7.10 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 appease Gods wrath as Phineas did and others of Gods seruants And lastly to promote Christs kingdome by sauing a soule from sinne i Jam. 5. vlt. But it is vicious anger is here meant Vicious anger 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 griefe 3. Outward rage neither are all men of one fit in their anger For some are quickly angry and quickly appeased some are slow to anger and slow from anger some are quickly inflamed but slowly pacified The best is slowly to kindle and quickly to be satisfied but all are naught Now concerning vicious anger I propound two 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 angry as Salomon recordeth it in the 7th of Ecclesiastes k Eccl. 7.11 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 hastie of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glory to passe ouer a transgression And againe Prou. 12.8 A man shall be commended according to his wisdome but he that is of a peruerse heart shall 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 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 pitty and mercy especially from the persons A man hath no affections neither for duties of piety nor of mercy 3. It grieues the spirit of God l Eph. 4.30 31. 4. It lets in the Diuell into a mans heart m Ephes 4.17 The externall effects are these 1. It will interrupt prayer as the Apostle Peter intimates if there be frowardnesse through indiscretion or contempt in the familie that will interrupt prayer and worke a negligence in Gods worship n 1 Pet. 3.7 And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubting so without wrath o 1 Tim. 2.8 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 p Iam. 1.19 20. 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hastie minde exalteth folly q Pro. 14.29 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 society for it is Gods commandment or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons lest we learne his wayes and receiue destruction to our owne soules r Pro. 22.24 25. And in generall anger is the doore or gate of vice and therefore Dauid in the 37 Psalme saith Cease from anger leaue off wrath fret not thy selfe also to doe euill ſ Psal 37.8 as if he would imply that to abound in anger is to abound in sin 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 plainely that a furious man aboundeth in transgressions t Pro. 29.22 besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish u Iob 5.2 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 * Pro. 19.19 Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised
crosses and disgraces y 2 Thess 1.5 For this constant receiuing of and cleauing 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 a Luk. 10.42 this is a signe that they are the Disciples of Christ b Joh. 8.31 that they loue Christ indeed c Ioh. 14.23 24 that they be in Christ d 1 Joh. 2.5 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 e Luk. 11.28 The blessed Virgin was more happy in that shee conceiued Christ in her heart then that she bare him in her wombe Thus of the author of the word The entertainment of the word followes and here 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 all together In you These words note vnto vs two things First the persons who must entertaine Secondly the place where in you that is 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 studie of Scriptures I distribute the sorts First yong men as well as the gray haires f 1 Ioh. 2.12 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 ancient g Ps 119.100 Secondly distressed men as well as such as liue at ease and prosperitie and abound in leisure I say such as haue many cares and troubles distressed either by crosses h Psal 119.92 or by persecutions i Psal 119.87 or by contempt k Ps 119.141 Thirdly ignorant men as well as learned men such as are simple in respect of naturall parts or vntaught in respect of education are tyed 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 into the word l Psal 119.129.130 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 Women must seeke knovvledge as vvell as men 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 be 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 Psal 37.21 Dwell A metaphor borrowed from houshold entertainment and notes three things vnto vs. 1. That the word should be familiar to vs and knowne of vs readily and we so acquainted with it as with our brethren or sisters Say vnto wisdome thou art my sister c. Pro 7.4 To note that as in nature he is accounted a singular idiot that knowes not his owne brothers or sisters So in religion in Gods account it is extreame simplicitie and blindnesse not to be familiarly acquainted with the grounds of behauiour and comfort as they are contained in the word The Scriptures in our houses 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 God house we should keepe the word taught a foote by repetitions of it and by talking of it vpon all occasions that the life of doctrine be not lost Secondly 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 Israel 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 m Psal 78.5 6 Deut. 6. Thirdly the admonitions rebukes counsels and incouragements vsed in the familie should be grounded on the word for conscience onely is the fountaine of all right subiection and obedience the bonds of nature because he came out of thy loines or the bonds of policie because he is thy hired seruant are too weake to inforce of themselues a constant and cheerefull 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 The vse of Scripture in our houses Quest But to what end should there 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 afflictâ—on 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 carry the medicine to the sore and to bring the sword of the Spirit which is the word of God home with vs and draw it there seeing the Deuill will cast his fiery darts there He that is in danger of a subtle furious enemie alwaies must looke vnto two things First that he hath on all his armour Secondly that he be ready at all times in all places when his aduersarie will encounter with him A malicious and skilfull aduersarie desires but to finde his enemie vnarmed in one part of his bodie 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 n Ps 119.112 so the sudden and passionate vse of the word now and then will not serue it
their faithfulnesse standeth in two things 1. In diligence of labour hee is not a faithfull seruant that eats the bread of Idlenesse as many seruing-men do that can tell of no calling but attendance 2. In trustinesse and in this seruants must be faithfull two waies first in their care to see their Masters directions executed in the familie as if they had beene present secondly in their speedy dispatch of busines abroad a sloathfull messenger is an exceeding prouocation to them that send him and it is a wretched fault in seruants when they are sent forth of the familie about businesse they cannot find the way in againe in any due time Thus of the dutie to which they are exhorted To them that are your Masters They must be subiect and obedient to all Masters indefinitely without difference of Sexe and so to the wife or widdow 1 Tim. 5.14 Pro. 31. or of condition they must bee obedient to the poorest as well as the rich Thus of the laying downe of the exhortation The explication followes and first of the prouisoes According to the flesh These words may be referred to Masters and then the sense is this that seruants must be obedient euen to such Masters as are fleshly and carnall men they must obey though their Masters be Ethnikes or prophane persons it is a great praise for a seruant to men to bee Gods seruant also but it is a greater praise to be a religious seruant of an irreligious Master to feare God in a prophane house 2. To seruants and so they are a limitation they are subiect onely in respect of their flesh and bodies and so here is two things to be obserued The one exprest the bodies of seruants are in the power and at the disposing of the Masters and therefore seruants must learne to subiect their flesh to their Masters both commands restraints and corrections The other implied the soules of seruants are not in the power and at the disposing of Masters their spirits are free nor Master nor King can command the conscience Vse is first for reproofe of such seruants as giue more to their Masters then is due thou oughtest to be of the same calling trade labour c. that thy master is of but thou art not bound to be of the same religion or humour with thy Master It is a great fault not to giue the body to thy Master but a great fault also to giue both body and soule to bee at his disposing both are extreames Secondly should seruants feare their Masters because they haue power ouer the flesh how much more should we feare God that hath power to destroy both soule and flesh in hell Math. 10. Thirdly this may be a great comfort to a seruant thy soule is as free as the soule of him that sits on a throne thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart Thy best part is free In all things Seruants must obey in all things euen in things that bee against their credit profit liking ease c. There is a great sturdinesse in many seruants either they will not doe somethings required or not at the time when they are bidden or not in the manner but as they list these courses are vile and here condemned Ob. Obiect But vnlawfull and vnmeet things are required Sol. I answer that in cases of this nature three rules are to be obserued by inferiours First If the matter required be only inexpedient and vnmeet thou must obey neither doth this rule let but that seruants or inferiours may vse all humble and lawfull meanes to preuent vnmeet things Secondly thou must be sure it be sinne that thou refusest thou must not disobey vpon conceit or coniecture nor vpon thine owne humour and opinion but it must appeare by the word of God to bee a sinne or else thy coniectures are no ground of disobedience if thou must needs doubt on both sides it is better doubt and obey then doubt and disobey Thirdly when it is apparant to be impious and sinnefull that is required yet thou must looke to the manner of disobedience thou must yeelde thy selfe to obey by suffering yea it is a wretched fault in seruants or inferiours that are vrged to vnlawfull things to refuse with sturdie and insolent and prouoking words or behauiour God frees thee from disobedience in act but he frees thee not from reuerence and from an holy estimation and humble demeanour The vse is for great reproofe of seruants both indiscretion and stubbernes and withall it chargeth masters they must not require their seruants to lie and sweare in their shops onely to please and profit them nor may they make their seruants breake Gods Sabbaths to satisfie their wils Obiect But are they not required to obey in all things Answ They are but before he saith according to the flesh in labour not in sinne and after he saith they must so please men as they feare God too Thus of the prouisoes The forme of their obedience is set downe First negatiuely not with eye-seruice not as men pleasers Secondly affirmatiuely 1. With singlenesse of heart 2. Fearing God 3. Heartily Eye-seruice Some take it thus not with outward seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely doe the Labour of the body but bring the care prouidence affection of the heart or thus be obedient to your Masters and let not your eye bee onely vpon your Masters but vpon God the great Master of all Masters and men But I thinke the proper meaning of the word is not with eye-seruice that is not onely in the presence of your Masters not onely when their eye is vpon them so that he meets with the wretched faultinesse of such seruants as when their Masters backes are turned neglect their labour fall to loitering or get them out of the doores or which is worse fall to wantonnesse drunkenesse filching smiting of their fellowes and quarrelling these seruants shall haue their portion at the day of Christ Math. 14.48 and if eye-seruice be concondemned what shal become of such seruants as are not good no not so long as their Masters are by them Not as men pleasers Obiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it a fault for seruants to please their Masters Answ No it is not for they are commaunded to please in all things Tit. 2.9 But two things are here condemned First so to please men as neuer to care for pleasing God so to attend a corporall seruice as not to care for the sauing health of their soules this is prophannesse Secondly such seruants are here taxed as seeke by all meanes to please their masters but not to profit them such are they that are flattering soothing persons that serue their Masters onely with faire words but else are emptie persons such or rather worse are they that apply themselues to their Masters humors to feed them with tales or praising their ill courses and counsels or executing their sinfull
and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of prayer and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4. things First they must serue the Lord for a prophane person can neuer be feruent Secondly they must labour to reioyce their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1 Thess 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Here wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get hereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suites are followed in heauen by Christs aduocation 1 Ioh. 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18 or else they cannot be truely affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to deny to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instrusted how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1. Thou must forgiue all thine enemies Rules for praier and resolue to liue without malice Math. 6. 2. Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3. Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercy with God Pro. 21.13 Math. 5.7 4. Thou must carry thy selfe orderly and quietly in the familie 1 Pet. 3.7 5. Take heed of hypocrisie in praying to be seen of men Math. 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal 66.18 1 Tim. 2.8 and pray God to giue thee the spirit of compassion Zach. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance here are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreame sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouery So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse The miserie of such as fall avvay Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2 Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Math. 21.44 such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2 Tim. 1. last Their latter end is worse then their beginning It had been better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2 Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest But what should be the causes of their apostacie The causes of falling avvay Answ The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not only to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the
strength or health Fourthly this care is a signe of little faith o v. 30. Fiftly t is for Gentiles that know not God nor the couenant of his grace and mercy in Christ to seeke after these things p v. 32. T is a grosse shame for any Christian to be so heathenish Sixtly doth not your heauenly father know all that you need q v. 32. If he be a father hath he not will and if he be in heauen hath he not power to helpe Seuenthly you haue a flat promise that if you seek the kingdome of heauen and the righteousnesse thereof which should take vp your cheefest care all these things without such carking so farre as is needfull shall be cast vpon you r v. 33. Lastly hath not euerie day his euill and is not the griefe of the day great enough Å¿ v. vlt. why then dost thou distract thy selfe for to morrow assure thy selfe the time to come will afford thee matter of griefe and trouble enough thou needst not disquiet thy selfe before hand Vse The consideration of all this as it may bee a comfort against all wants and crosses about these base earthly things so it may greatly reprooue those that burie their talents in the earth that is spend all their gifts about earthly matters But especially wee may hence learne diuers lessons And first since wee haue heard Salomons opinion after long discourse that all is vanity wee should learne of the same Salomon therefore to feare God and keepe his commandements for this is the whole of man and the end of all t Eccles 12.13 Secondly let the place of the sanctuarie u Ier. 17.11.12 where we may get the best things for our soules be as a glorious throne exalted Thirdly let vs vse this world as if we vsed it not Let them that reioyce bee as if they reioyced not and they that weepe as if they wept not and they that buy as though they possessed not x 1 Cor. 7.30.31 Fourthly if the Lord giue vs but a little portion in these things let vs esteeme his mercy and liue with contentednesse resoluing that better is a handfull with quietnesse then two handfulls with labour and vexation of spirit y Eccles 4.6 And fifthly we may hence be confirmed to take the more liberty to vse these earthly things for our owne ioy and refreshing they are none of the things the Lord would haue vs with such a doe keepe but hee allowes vs to eat and drinke and delight our selues with the profit of our labours z Eccles 2.24 Eccles 3.12 Lastly we should improoue them and vse them as meanes to doe what good wee can with them in this life I know saith the wise man there is nothing good in them but to reioyce and do good in his life And to this end we shold cast our bread euen vpon the waters for after many dayes wee may finde it Eccles 11.1.2 and giue our portion to seauen and also to eight The best vse of these riches is to be rich in doing good with them Thus of the illustration The confirmation followes VERS 3. For ye are dead and your life is hid with Christ in God IN this verse and the next the exhortation is confirmed by two motiues the one taken from the condition of the faithfull in this world the other taken from the confideration of their estate in the reuelation of the glory of Christ in the last day The first is in this verse the latter in the next There are two things in the condition of the faithfull on earth which should make them little to minde earthly things or desire to continue long in the world First that in respect of distresses they are as dead men while they liue Secondly that the happinesse they haue which is the life of their liues doth not appeare but is hid with God in Christ For yee are dead The faithfull are dead three wayes while they liue The faithfull dead three vvayes For first they are dead to sinne in respect of mortification Secondly they are dead to the Law by the body of Christ a Rom. 7.4 Gal. 2.19 in respect of iustification so as now the faithfull doe no longer wait vpon the Law for righteousnesse but vpon a second mariage they haue it from him that was raised from the dead for them They are dead to the world and that in three respects First in respect of their owne voluntary forsaking of the world and their mortifying of earthly desires ioyned with a sense of their owne mortalitie so was Paul as a man crucified to the world b Gal. 6.14 Secondly in respect of the worlds account of them For so soone as men get any true grace and retire themselues from the excesses of the time they are neglected and forgotten as dead men out of minde Thirdly in respect of the multitude of afflictions which doe many times ouerwhelme and drowne Christians It is not vnusuall in Scripture to say of men in desperate crosses they are dead men The Prophet Esay cals the people in captiuitie dead men when he saith Thy dead men shall liue c Esay 26.19 The Apostle Paul saith thus If we be dead with him we shall liue with him d 2 Tim. 2.11 Which hee seemes to explaine in the next verse thus If wee suffer with him wee shall also raigne with him Thus Dauid saith He was as a broken vessell forgotten as a dead man out of minde e Psal 31.12 And in another place he saith He was brought to the dust of the earth f Psal 22.15 And in the 88. Psalme hee saith his soule was full of euills hee was counted among them that goe downe to the pit free among the dead like the slaine lying in the graue yea he was laid in the lowest pit in the darknesse in the graue c. g Ps 88.4.5.6 I spare to alleadge other scriptures The vse may be Vses to teach vs as to obserue hence what may befall the best man so in the consideration of our owne estate to say within our selues as Iob did If I haue done wickedlie woe vnto me and if I haue done righteouslie I will not lift vp my head being full of confusion because I see mine affliction h Job 10.15 For though the Lord hath not yet thus ouerwhelmed thee with distresse yet in asmuch as he may doe it to thee as well as to others his deare seruants it should cause thee to walke humblie before God and to learne to die to the world before the world be dead to thee Againe hath misery broken in vpon thee and preuailed ouer thee so as thou seemest to be laid in darknesse as they that haue beene dead long agoe let not thy spirit be in perplexity in thee no strange thing is befallen thee Psal 143. Gods children are but dead men in this world Remember the time past and meditate