the consolation of Gods people in that they draw them away from God the fountaine of all consolation and likewise they withdraw them from the societie and fellowship with the Saints But this is but generall I consider distinctly of each of these effects That their hearts might be comforted The people whose hearts are not effectually wrought vpon by the gospell are voide of the consolations of God They are in comfortles distresse a naturall heart is a comfortles heart and they must needs be without comfort for they are without God and Christ and the promises and communion with the godly which are the wells of comfort besides by reason of the vaile of ignorance their soules sit in darknes and what comfort can they haue in such a continued spirituall night of darknes neither will the disorder of their affections passions or lusts suffer their hearts to enioy any true ease or rest or ioy and how can comfort dwell where euill angells haue their throne the powers of hell preuaile in euery child of disobedience and the ioyes of the holy Ghost are altogether restrained from them neither can there arise any true consolation from outward things for in their owne iudgments most an end they are at a want of contentment they are daily fretted with the interruptions befall them and vanitie and vexation of spirit are the inseparable companions of earthly things or if they were not what were the possession of all things if they be set before the thoughts of death or Gods wrath or the last iudgment or hell Imagine a man driuen out of the light by deuils where he should see nothing but his tormentors and that he were made to stand vpon snares or grennes with iron teeth ready to strike vp and grind him to peeces and that he had gall powred downe to his bellie and an instrument raking in his bowels and the paines of a trauelling woman vpon him and an hideous noyse of horror in his eares and a great gyant with a speare running vpon his necke and a flame burning vpon him round about do you imagine this man could be solaced in this distresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man if he had eyes to see what belongs vnto him and what is his danger as these places shew whence these comparisons are taken Iob 18.18.7.8 20.24.15 15.20.21.26 30. certainly heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vpon wicked men being impenitent and alas what then can outward things doe vnto them Oh then shall not men be warned and awaken and stand vp from the dead that Christ may giue them light and shall not our bowells turne within vs to thinke of this comfortles distresse of so many thousand soules And will the rebellious world still rise vp against the messengers of God that giue them warning of their miseries shall he still be made to sinne in the word and be taken in a snare that reproueth in the gate Oh the vnexpressible senselesnesse and slumber that possesseth the hearts of some men But I come to the second doctrine This is a maine end of the Gospell to bring men to true consolation and contentment The Gospell brings ioy because it brings knowledge which refresheth the minde as the light doth our senses it comforts as it reviues Gods fauour in Christ how can it be but comfort when it giues the Spirit which is the Comforter and it is a daily refreshing against the guilt of sinne and the afflictions of life it shewes mortalitie and the hope of glory to come it discouers the mines of treasure that are in Gods promises and it shewes vs also our right in earthly things as it is conferred vpon vs in Christ. The vse is first for confutation it doth not make men desperate and melancholie but contrariwise it easeth and solaceth the hearts of men 2. All that are in any distresse either inward or outward may here be directed whither to goe for hearts ease and comfort viz. to the word and though any vse of the word in sinceritie hath much life yet is the power of the word most auaileable in the sincere preaching of it In the 19. Psalme this is one euident fruit of the word that it reioyceth the heart Now if wee seriously consider the praises of the word in that place we shall perceiue not only that this truth is maintayned but many obiections are answered too only this we must know that where the word hath this effect it must first conuert vs to God for to the vnregenerate minde it doth not so worke but where mens hearts are turned to God it is perfect it is of excellent and exquisite vse it is good for all occasions it will direct in all our wayes and comfort in all distresses Ob. But may a man trust vpon it if he subiect himselfe to the word and waite vpon God in it that he shall be directed and comforted Sol. Yes for the testimonies of God are sure they neuer faile Ob. But might one say it may be great learned men might finde so much good by it but alas I am vnlearned and simple Sol. It makes the simple wise The word can help the vnlearned aswell as the learned Ob. But can it be that the word should fit my turne to serue for my particular occasions of need of direction and comfort Sol. Yes the statutes of the Lord are right and out of the fitnes they haue to our estates they greatly reioyce the heart Ob. But I am much troubled with euill thoughts and continuall infirmities and weaknesses besides many outward faults Sol. The word of the Lord is pure it is so by the effect it will make thee pure it will purge out those euills and greatly help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to doe to order my course for hereafter if I were now comforted Sol. It giues light to the eyes it will teach vs what to doe Ob. But yet there are many euills that I am by nature so addicted to or by custome so intangled in that I feare God will neuer take any delight in me c. Sol. The feare of the Lord is cleane That word of God which tells vs how to feare God is cleane by effect it will pull downe and master any sinne and cleanse our hearts and liues of it Ob. But how may I know it will worke this in me though others haue found it so because I know not how I shall perseuere and hold out Sol. The feare of God endures for euer The word I say which workes in vs the true feare of God will neuer cease to be effectuall and there is as much force in it now as euer was in it No time can euer weare out the efficacie of Gods
Children against the scornes and hates of the World and all sorts of carnall people the World will loue his owne Obiect Oh but why should they hate vs Ans. Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you And therefore both prouide for it and beare it when you finde it Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers. 20. They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers. 21. All these things will they doe vnto you for my name sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Quest. But how comes it they should dare to be so presumptious and so palpable malicious Ans. It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect If it be of ignorance it may be easily pardoned them Sol. Vers. 22. If I had not come and spoken vnto them they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lye in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect But may they not haue good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Sol. Vers. 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore we should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers. 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and truely knew the grace of God IN these words with those that follow to the ninth Verse is contayned the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is eyther Principall Vers. 5.6 Or Instrumentall Vers. 7.8 The principall meanes is the Word and this is described by sixe things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the propertie which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs not to the apprehension eyther of Grace or Glory The Naturall man cannot perceiue the things of God these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sence or care of Grace and holinesse in the most Sence comes not from Nature but from the Word and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sence that serues some particular gainefull or pleasing sinne without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word of God amongst them This is that men should be exceeding thankefull for to God Psal. 147.19.20 Esa. 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would be thought louers of their Countreyes to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall Doctrines out of the whole Verses The first thing in speciall is the kind of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If wee heard not of Heauen till death or iudgement we should continue still in our slumber drowned in the lust after profit or pleasures we should be so farre from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life wee
should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher Fiftly But aboue all others they are straying hearers that are mentioned Mat. 22.22 they heare and admire and yet leaue and forsake for any reformation or practise of what they heare Vnder this rancke I may referre the three sorts of hearers Matth. 13. The first sort suffer the Diuell presently to take away the Word The second sort choake it with cares and lusts The third forsakes the profession and hearing and liking of it in the time of temptation or persecution Thus of their sorts The state of men transgressing against the Word by refusing to heare it aright is exceeding fearefull if they could see their miserie they would doe as the Prophets require they would cut their haire and cast it away vnder the sence of the horror of Gods indignation The dust of the feet of Gods messengers will rise in iudgement against such hearers It shall be easier for Niniueh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers Yea all their suites for mercy are abhomination in Gods sight A heauie eare is noted for a singular iudgement Matth. 13.13.14 c. Esa. 30.8.9 Yea because men will not heare the Word they must heare the rod Mich. 6.9 and their eares if they belong to God must be forced open by corrections Iob 3.3 To conclude if all this can not affect men then I say as the Lord sayd to the Prophet of such persons He that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the description viz. the ordinance in which it is most effectuall viz. Hearing The second part is the propertie of the Word which is most eminent in the working of it viz. Truth Word of Truth Hee meaneth not the personall Word which is Christ but the enunciatiue Word made knowne eyther singularly by Reuelation Oracles Visions Dreames or commonly by tradition of Doctrine from hand to hand for 2000. yeeres or by a more excellent manner afterwards by Scripture the Word of holy Scripture is here meant There are many properties of the Word of God wherein it doth excell First it is diuine The testimonie of Gods mouth Wonderfull 1 Thes. 2.13 Psal. 119.18.88.129 Secondly It is eternall and incorruptible a liuing Word or the Word of Life Psal. 119.89.144.152 Phil. 2.16 1 Pet. 1.22 Thirdly It is swift Psal. 147.15.18 Fourthly It is powerfull and terrible Hebr. 4.12 The sword of the Spirit Hos. 6.5 Esa. 11.2 Hebr. 4.12 Ephes. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psal. 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweet Psal. 119.14.111.143 162. Eightly It is apt for generation it hath a quickening power Psal. 119. 25.28 1 Pet. 1.22 Ninthly It is preseruatiue both from sinne Psal. 119.11 and from shame Psal. 119.22 So will not gold and siluer Tenthly it is wise and exceeding large Psal. 119.96.98.99.100.104 Eleauenthly It is light and pure and iust Psal. 119.105.130.140.128.138 But heere the Word is commended for the Truth of it and that as a most eminent propertie in mens conuersions Truth is taken diuersly for a vertue in speech in the second Table for Truth of Doctrine Iohn 5.33 for the substance of a type Iohn 1.17 for vprightnesse and sinceritie Iohn 3.21 for the true forme of a thing Rom. 1.28 Here the word of God is sayd to be the word of Truth in regard of the vse of the word in the conuersion of a sinner and that first as it is apprehended to be in itselfe secondly as it is by effect in the hearer For the first before a man can haue experience of the power of the Word in the gathering of his soule he must know it to be a word of Truth foure wayes First that it is the very word of God and therefore true considering the admirable antiquitie of the Storie before all other Histories the dreadfull miracles by which it was confirmed the certaine euent of the vaticinies or prophesies the immutable and euery way sufficient frame of pietie righteousnesse and diuine worship contained in it the durablenesse of the wisedome thereof which no punishments could euer extort out of the hearts of the professors thereof and lastly the dreadfull iudgements vpon the enemies of it Secondly that it is true whatsoeuer Doctrine it reuealeth though it make neuer so much against our profits or pleasures or lusts till a man be brought to this the Word neuer worketh soundly Thirdly that there is an especiall glory of Truth in the promises both in the promise it selfe and the condition Fourthly that we acknowledge Truth in the performance of what God hath promised and so giue glory to his faithfulnesse and thus of the word as it is apprehended in it selfe In the second place the word is the Word of Truth by effect because it worketh truth in vs and imprinteth it selfe in vs and fits vs for godlinesse Tit. 1.2 and thus it worketh Truth in vs sixe wayes First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worship Iohn 14.23.24 Thirdly In that it worketh in vs plainenesse and vprightnesse in the exercise of Grace and Holinesse and so it is opposed to hypocrisie Ephes. 4.24 Fourthly In that it worketh Truth of Constancie that is an euerlasting resolution to heare and keepe the Word of Truth Iohn 8.37 1 Iohn 4.6 Fiftly In that it begets in vs the sinceritie and Truth that becomes our callings and behauiour in the world as we are free from lying calumnies perfidiousnes slandering boasting flattery c. 1 Cor. 5.8 Sixtly In that it makes all our conuersation vertuous so guids vs to do the truth Ioh. 3.22 Iam. 3.17 Vse is both for Instruction and for Reproofe For Instruction therefore wee should labour that the Word may be a Word of Truth to vs and to this end First we should pray God to giue vs the spirit of Truth Iohn 16 13. Secondly we must repent that we may come to the knowledge of the Truth 2 Tim. 2.25 Thirdly we may not test in the forme of Truth Rom. 2.20 Iohn 3.22 For Reproofe of foure sorts of men First such as will not receiue the loue of the Truth With these gaine is godlines 1 Tim. 6.5 2 Thes. 2.10.12 Secondly such as strangle the light of the Truth eyther of Nature conscience or the Word and with-hold it in vnrighteousnes that striue against the light of the truth in their hearts that they might sinne the more freely Rom. 1.18 Thirdly such as will not obey the Truth which yet they admire commend affect c. Gal. 3.1 5.7 Fourthly such as by their wicked liues cause the way of Truth to be blasphemed which Truth they both heare and professe to obey Thus of the
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
sorts of sinnes 3. If it preuayle it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it we must view his workes search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 3. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that we must be strengthened in Grace before wee can be filled with Knowledge till Grace preuayle euill motions and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are strengthened with all might some are feeble in the Knowledge and Grace of God There are strong Christians and weake infants and men of riper age It is profitable more exactly to consider of both and in the weake Christian I consider 1. Who are weake 2. What helpes to make them strong in the might of God For the better vnderstanding of the first I propound three things 1 What the Infant or weake Christian wanteth by which hee discouers his weakenesse 2. What he hath notwithstanding his wants 3. The happinesse of his estate though he be weake They are but Babes and Infants in Grace 1. That know not the loue of Christ with particular distinct and full assurance 2. That are not able to practise the more strong purging duties of mortification 3. That serue any passion and vnruly affection 4. That are vnsetled in the way of life and tost with the winde of contrary doctrine 5. That sticke at acknowledgement and dare not stand out to the profession of the truth 6. That cannot digest some truths of God as being strong meate and in their account hard sayings 7. That are inexpert and vnskilfull in the word of righteousnesse especially if they be ignorant in the principles other signes may be gathered from the contrary estate of the strong Christian afterwards 2 Yet the weakest Christian whatsoeuer hee wants hath these things 1. Hee discernes the season of Grace and the day of his peace and redemption which the wise-men of the world doe not 2. Though in his owne account hee can doe but little for the truth yet hee will be sure to doe nothing against the truth if hee may know it 3. Hee is not in the flesh hee is more then a naturall man hee is borne againe 4. Hee hath an earnest appetite and constant desire after the sincere milke of the Word 5. He beleeues whiles hee struggles with vnbeliefe 6. The strong man armed which is the Diuell is so cast out by Christ that hee preuayles not as he was wont 7 He can deny his reason pleasures profits and beloued sinnes and take vp his crosse in sâ—me measure Lastly such a dore may be opened to them that haue little strength as no man can shut and such courage they may haue that they will sticke to the word and keepe it as their best treasure whatsoeuer they lose and by no meanes be induced to deny Christ and his Name 3 His case is happy though weake for hee hath such a High Priest and Sauiour as knowes how to haue compassion on the ignorant and is touched with a feeling of his inâ—irmities and hath wrought the reconciliation of all his brethren and was tempted himselfe and therefore will succour the weake when hee is tempted and will see to it that more shall not be laid vpon him then he is able to beare it being his charge and office to prouide that the bruised Reede be not broken or the smoaking Flaxe quenched till iudgement be brought forth vnto victory And at all times the weakest Christian may goe bolâ—ly to the throne of Grace and obtaine mercy to helpe in time of neede The helpes for strenâ—â—ening of the weake are of two sorts some without vs some to be vsâ—d by vs. Without vs there are many things that may strengthen and incourage and animate the weake 1. There is proposed a glorious inheritance to them that ouercome 2. We haue the example of all the Saints 3. We haue a strong and sure foundation 4. We haue a strong God and his power is engaged to exercise it selfe in our weaknesse and to keepe vs vnto saluation without falling till hee present vs faultlesse before the presence of his glory 5. Wee haue a strong word of God able to build vs vp and make vs wise and saue our soules as being Gods Arme and mightie instrument of his power 6. The spirit of God is a Spirit as of Grace so of Power and helpeth the weake as in Prayer so in euery Dutie and grace 7. Wee haue a strong Sauiour Christ doth strengthen and incourage the Christian three wayes first by his owne example becomming a patterne to vs to follow secondly by application for vnto all that lay hold on him by Faith â—ee is a Priest after the power of endlesse life the Wiâ—edome of God and the Power of God thirdly by operation for hee hath borne our infirmities by his owne offering hee hath and doth consecrate and make perfect our persons and workes in Gods sight he doth vnite vs to the Father hee giues vs his Fathers glory both in that he giues vs such Graces as will bring to glory and in that he giues vs credit where himselfe and the Father are in credit Thus of the helpes without vs. If any aske in the second place what we must doe that wee may be strengthened I answere 1. Wee must pray for Knowledge and Faith to discerne and beleeue Gods power and promise Ephes. 1. â— 8. c. Aâ—d in the fourth of that Epistle there are fiue things more to be done â—hat wee may attayne to a ripe age in Christ first wee must subiect our selues to be taught and wrought vpon by such Teachers as are set ouer vs by Christ. 2. We must resolue and settle our selues in the doctrine of the foundation and the Principles of truth that wee be not tossed to and fro with euery winde 3. Wee must so be satisfied with the voyce of Christ in our Teachers that wee cast aside all respects of the voyce of strangers not opening our eares willingly to the sleights
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
in wisedome Lastly saluation is farre from the wicked because they seeke not Gods statutes the euidence of the hope of a better life is remooued from them so as speaking from their owne sence they auouch it that no man can be sure of eternall life to himselfe and if in the generall the prophane neglect of the word be thus sought out and iudged of God then surely those persons must needs be in great danger that neuer opened their dores to the word neuer taught their children and seruants scarce euer had a bible in their houses but especially such as shunne the word as a true rocke of offence Yea many of Gods Children may be iustly rebuked in this that they are so farre from shewing that the word hath dwelt plenteously in them that whereas for time and the plenty and power of the meanes they might haue beene teachers they haue need againe to be taught the very principles And they shew it in that they are so inexpert and vnskilfull in the word of righteousnesse The second generall vse is for information See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne it is good for worship in the temple it is good for our affaires in the family it is of vse in prosperity and in aduersity it fits for the profit of all sorts of men at all times and in all places and so doth nothing else in the world The third generall vse is for instruction The meditation of the intertainement of the worde in all these words required should teach vs to open our Churches open our houses yea our hearts and all for the word And to this end to consecrate our selues to the study of the word in all the meanes both publike and priuate Ob. But if I should it will be in vaine I haue such an ill memory c. Ans. The beginning of the word is truth and men should find by experience the contrary to their feares if they in sincerity fought vnto God in the word and as for ill memory we must know that a good memory is the gift of God as well as a good heart and no man hath it naturally wicked men may haue large memories but not sanctified to containe holy things and therefore if men would seeke to God in vprightnesse of desire whatsoeuer they lost yet the iudgement or answer of God in the word preached or by reading or conference which resolueth their doubts pointeth at the meanes to redresse their corruptions c. should not be wholly forgotten The iudgements of his righteousnesse endure for euer that part of knowledge that particularly answers their desires or the experience of their want in themselues this shall be deeply imprinted in them by God so as the vertue thereof shall neuer be lost To conclude seeing the holy Ghost requires all carefull intertainement of the word we should do that vnto it that we would do for the entertaining of some great man into our houses 1. make cleane the roome of our hearts purge our hypocrisie malice c. 2. When the word is come in molest it not take heed of strange affections passions and lusts 3. Receiue it with ioy and expresse all the signes of ioy The last generall vse is for consolation vnto all such as loue the word They should incourage themselues and say with Dauid thy statutes shall bee my song so long as I continue in the house of my Pilgrimage Ob. But our inward desires and delights in the word are mixed with outward disgraces and scornes of men we are reproched slandered rebuked c. Ans. Hearken vnto me ye that know righteousnesse not ye that talke of it or heare them that teach it but yee that know indeed what sincerity meanes and ye of the people in whose hearts are my lawes as if God would wish them to looke vp and see the great reward of their well doing Ob. But they might say we are tanted and threatned and disgraced Ans. Feare not the reproach of men nor be afraid of their rebukes Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill then we doing well Ans. though God doe not by sudden iudgements destroy them all at once yet he promiseth that his curse shall secretly and insensibly eate them as the moth God doth daily iudge them though we see it not and for the faithfull their righteousnesse shall neuer be taken away by the reproaches of men but it will indure for euer c. Thus of the vses in generall From the particular consideration of each of the words diuerse speciall vses may be made Dwell First if the word must dwell with vs it should teach vs to practise what we are here exhorted get the word into our houses let it so dwell with vs that nothing sound more in a Christian house then the word that is to liue comfortably This is to liue in the shadow of the almighty in the very light of Gods countenance A house without the word is a very dungeon of darknesse to exercise our selues in the Law it will giue our hearts rest in the daies of euill The Fathers commandement and the mothers instruction would leade our children and seruants when they walke it would watch for them when they sleepe and when they wake it would talke with them it would be a lanterne and the very way of life to them It would keepe them from the strange Woman there would not be such filthinesse in many houses as now commonly appears to be What can better preserue Iacob from confusion or his face from being pale then if he might see his children the worke of Gods hand framed and fitted by the word in regeneration and the duties of new obedience this would make religious parents to sanctifie Gods name euen to sanctifie the holy one and with singular incouragement from the God of Israell Isa. 29.22.23 In you Secondly in that the People are made the subiect persons to bee exhorted heereunto it plainely confutes the opinion and practise of the Papists that either hide the word in a strange tongue or prohibite priuate men from the domesticall and daily vse of it But the Apostle doth not enuy it in the Lordâ— people that the word should dwell plenteously in them as well as in Cleargy men Plenteously 3. In that he requires the word should not onely dwell with vs but for measure be plenteously there it should teach vs in practise to endeuor it but for explication of this vse I consider of two questions to answer them Quest. 1. What must we doe that the word might be in vs plenteously and the knowledge of it abound Ans. Sixe things are to practised 1. We must walke at liberty freeing our heads from worldly cares lusts and delights 2. We must auoid euil company and say with Dauid
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laid vp for you in heauen The Meanes of Grace was eyther principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out sixe wayes 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes The Ministery of the Word the Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which hee shewes by the good report he chearefully giues of them viz. who also declares vnto vs your loue in the spirit Thus of the Thankesgiuing Now in the opening or vnfolding of his practise in paying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The Affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleauenth Verse In the affirmation is three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day wee heard of it thirdly the matter affirmed wee cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which hee sets out first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that hee addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely vers 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine contayneth excellent matter concerning our Redemption where he proceedes in this order first hee considers the worke of our Redemption and secondly then the person of our Redeemer The worke of our Redemption vers 12.13.14 the person of our Redeemer vers 15. and those that follow to the 23. and all this hee expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two wayes after he hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darknesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the foureteenth Verse to be remission of sinnes through the bloud of Christ. And thus of the worke of our Redemption The person of our Redeemer is described three wayes first in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to be said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things vers 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by eyther Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly hee is before all things in the beginning of vers 17. lastly all things in him consist vers 17. the end of it Thus the Redeemer is described in relation to the whole World Thirdly hee is described as hee stands in relation to the Church and so eyther to the whole Church vers 18.19.20 or to the Church of the Colossians vers 21.22 As hee stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this hee proues by shewing that hee is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of Grace he is their beginning and in the state of glory hee is the first begotten of the dead that both among the liuing and the dead hee might haue the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwels in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church vers 19. Thirdly in respect of efficacie or influence through the
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse 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 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 Coâ—uersion by the daily fruâ—â—s of amenâ—ment 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. 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 hee is for your best good a faithfull and most humble Minister of Iesus Christ. 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 prayses 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 onely 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 sweetnesse 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 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 assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting 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 prosperitie of your soules 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 wee 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 in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne 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 yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes 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 not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee 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 principall heyre of all things by whom and in whose right all the Saints doe inherite 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 by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to 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 And hee 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 hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee 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 hee is risen
preferments and those that in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of prayse if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and fayle much and often in well-doing yet the desire delight endeauour resolution and affection is in all pleasing and firmenesse to walke before God without eyther hypocrisie or presumption this was Abrahams prayse Nehem. 9.8 Secondly that men continue faithfull vnto the death with all constancie and holy perseuerance beleeuing in Christ and worshipping GOD euen to the end of their dayes this is called for and crowned Reuel 2.11 Thus of faithfulnesse in spirituall things Faithfulnesse in temporall things stands in three things First in the sincere diligent and carefull discharge of the duties of our Calling It was a singular prayse in Daniel that when his enemies fought occasion against him they could finde none concerning the Kingdome hee was so faithfull and without blame and therefore they must take him if euer concerning the Law of his God Then doth the glory of Gods people shine when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befals them for the Law of their God they may beare it with all comfort and constancie as did Daniel But how doth it blemish the glory of profession when men can say and see that Professors are idle deceitfull busie-bodies and carelesse in their places and callings they cannot build so much by profession as they destroy by these scandalous and carelesse courses Secondly in the right vse and profitable disposing of our riches euen the outward things God hath giuen vs. This lyeth vpon vs as one of the tokens of our faithfulnesse nay this is necessary to the being of this prayâ—e In the 16. of Luke Christ exhorts to the wise and liberall bestowing of our riches vnto the necessities of the poore and for other holy and needfull vses And because there lye in the hearts of carnall men many Obiections against this Exhortation therefore he forceth it with reasons that meere with mens carnall conceits And first whereas men out of an ouer great estimation and liking of these earthly things doe easily obiect that they must be carefull of the sauing and sparing in the vse of their riches for they are all the comfort they haue in this world Hee answereth that men should not so much loue these earthly things for they are riches of iniquitie that is sinne that makes a man miserable and accursed is most an end mixed with riches eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations they that is eyther the Angels or the Poore or thy Riches shall let thee into heauen euen to sure dwelling places and this should moue the rich because the time will come when thou shalt want and all the riches in the world cannot help thee Oh but a man may be saued and enioy these euerlasting habitations though he doe not so part with his riches Sol. Hee cannot for a man cannot be saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for hee that is vniust in the least that is Riches would be vniust in much that is Grace Oh but our goods are our owne and therefore why should we giue them to others Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers for God is the Lord of the whole and the poore is the owner of a part Tush but a man may haue a good heart to GOD and yet not deliuer out his goods to other mens vses nor leaue his content that hee hath in the fruition of them Sol. That is false to for a man cannot serue two Masters one man cannot serue God and Riches And thus our Sauiour meeteth with the Obiections of worldly men The words also contayne notable reasons to perswade to faithfulnesse which lyeth in this good vse of Riches first they are riches of iniquitie secondly the right vse of them makes way for heauen thirdly hee is like to be a godly man in the vse of Grace that is a faithfull man in the vse of Riches fourthly God else will not trust vs with Grace fiftly hee will else be a very vniust man and his riches wicked sixtly Grace onely is his owne goods and to be without Grace is to liue and dye a beggar lastly thou canst neuer serue God and Riches Thirdly in temporall things Faithfulnesse shewes it selfe in the vprightnesse and harmelesnesse of our carriage towards others as in keeping of promises Psal. 15. in the honest discharge of the trust laid vpon men eyther in Church or Common-wealth Nehem. 13.13 Prou. 13.17 in witnesse-bearing Prou. 14.5.25 in iust gaynes and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like duties of Iustice. Thus then wee see who is a faithfull man euen he that knoweth his owne reconciliation with God by faith that performeth his vowes to God that sincerely worships God and laboureth the increase of holy graces that will doe nothing against the truth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Now if wee be such then is our estate most comfortable for first God will be faithfull to vs in the accomplishment of all his promises secondly the Word will be faithfull euen a sure fountaine of true comfort and helpe in all distresse thirdly Christ will be a faithfull both high Priest in heauen by his intercession making request for vs to God and both in earth and heauen he will be a faithfull witnesse so as while we liue we shall finde the testimonie of IESVS in our hearts and when wee die hee will not be ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward And this of the second title giuen to Gods Children Brethren The Children of God are said to be Brethren in a foure-fold relation 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are we brethren to CHRIST then it should teach vs two things first to liue comfortably for an higher estate of excellencie canst thou not haue secondly to liue nobly like the Sonnes of the most High not basely like the Sonnes of the Earth Why wallowest thou in
a daily set course of prayer be not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres agoe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of prayer the holiest men haue euer prayed most for though they haue not most neede yet they haue alwayes most sence of their owne needes and others to Fourthly if our foode must be euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation if the morning and euening Sacrifice were wanting neyther doe wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since we heard of your faith in Christ Iesus and your loue towards all Saints Verse 5. For the hopes sake which is laid vp for you in Heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that we can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is vnpossible to please God Therefore it is good for vs to proue our selues whether we be in the Faith and to know whether Christ be in vs except wee be reprobates Secondly this Faith is not naturall wee are not borne beleeuers we are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed It is the worke of God yea of the power of God It is the gift of God All men haue not Faith It must be gotten with much striuing As not by nature so not by naturall meanes and therefore wee must seeke for better grounds then I haue beene alwayes thus neyther will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if we gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 and Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 according to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonimie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge onely thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines c. 1 Cor. 13.3 Lastly for that grace by which felicitie and the chiefe good is applyed and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neyther is it in the power of Nature alone to perswade men that the Scriptures are Gods Word further then the remnants of Gods former Image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporarie Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenesse of sinnes nor will be brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholy engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two
second part of the description Thirdly the word of God is described by the kind of word viz. the Gospel Which is the Gospell By the Gospell is ment the Doctrine of the reconciliation of Man with his God after the fall Concerning the Gospell wee may in the generall here obserue That of all other Doctrines the Doctrine of a mans Reconciliation with God is especially to be vrged and explained by the Preacher and to be most minded and enquired into by the hearer The knowledge and experience of this point acquaints a man with the sauing power of God neuer doe men indeed see the beauty of the feet of Gods seruants till they haue trauelled about the obtaining of their peace with God If Ministers would bend the very force of their ministeries about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation it would produce by Gods blessing singular fruit This Doctrine would iudge the very secrets of men and giue them a glimpse of their last doome It is a most preuailing Doctrine and therefore extreamely enuied in the world The high Priests and Scribes with the Elders of the people many times shew they can not abide it Luke 20.1 Hence it is that life is not deare vnto Gods faithfull seruants so they may in the comfort thereof fulfill their course and ministration receaued of the Lord Iesus in testifying the Gospell of the grace of God Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this but woe is to those Preachers that teach it not and horrible wofull shall the estate of those people appeare to be at the last day that obey it not And therefore we should striue to keepe afoot the sparkles of light in this point and whatsoeuer we loose in hearing this Doctrine should neuer runne out In particular concerning the Gospell I enquire into three things First wherein this Doctrine lieth Secondly who receiue this Doctrine of the Gospell Thirdly what are the effects of it For the first the Gospell or the Doctrine of it lyeth in two things First in our true repentance for our sinnes and secondly in the infallible assurance of faith in Gods fauour in Christ forgiuing vs our sinnes Mat. 3.2 Mark 1.15 and this duly waighed First reproues those that dreame of saluation and the benefits of the Gospell without mortification and secondly it should teach vs to nourish faith by all meanes by nourishing of desires by remouing of lets praying for it waiting vpon hearing beholding the faith of Gods children and deliuering vp our soules to some able and wise Pastor The second Question is Who receaue the Gospell Answ. We must consider First who may receaue it and that is answered Marke 16.15 euery Creature that is any Man or Woman of what Nation Language Profession Calling State and Condition soeuer and secondly we must consider who doe receiue it and this may be answered generally or more specially generally none receiue the Gospell but they finde in it the very power of GOD to saluation None but such as are begotten againe by it to God If there be no change in thy life thou hast yet no part in the Gospell without conuersion no glad tidings In speciall the persons that receiue this treasure are signed out by diuers properties in Scripture they are poore in spirit they finde such need of it that heauen suffers violence and they presse to it they so highly esteeme the comforts of it that they can be content to lose libertie friends meanes and life too for Christs sake and the Gospell and it workes so forcibly vpon mens soules that they consecrate themselues to God to sinceritie and godlinesse and learne consionably to practise the seruice of God in their spirit minding the reformation of their thoughts and affections within as well as of their words and actions without And thirdly for the effects of it great are the praises of the power of it it begets men to God it is the power of God to saluation it iudgeth the secrets of men Of these before It brings abundance of blessings Rom. 15.19 it makes men heyres and coheires with Christ it is a witnesse to all Nations Matth. 24.14 And lastly life and immortalitie is brought to light by it 2 Tim. 1.10 The consideration hereof should much encourage Ministers to presse this Doctrine and neuer cease to preach it in the Temple and from house to house and make vse of all opportunities when a dore is opened vnto them eyther in respect of power in their owne hearts or in respect of tendernesse and affection and desire in the people Gods people also should so labour for the assurance of Gods fauor and peace in Christ by the word as they should store their hearts with prouision of that kinde not onely for their death-bed when they dye but renue the perswasion of it in their hearts daily the better to fit them euen in their callings speciall standings This knowledge is not onely a Crowne and shield for their heads but shoes also for their feet against the filth of the times thorny cares of the world and all the difficulties of a daily diligence in their standings Thus of the third part of the description The fourth followeth The manner of prouidence in planting it amongst them in these words And is come vnto you Where wee may obserue that if the meanes of happinesse finde not vs out to worke vpon vs we would neuer looke after it if God were not more carefull to send it then we to seeke it it would neuer be had Wee see this by common experience that whole multitudes of people liue without any sence of the want of the Word and did not God by some great prouidence send it them and perswade them to the vse of it it would neuer be had and this comes to passe because men are dead in sinne and sicke of a lethurgie in the very vse of the light of Nature in matters of godlinesse and besides there is an incredible inclination in our Natures to seeke for contentment in things below and to be pleased with any condition rather then soundly to digest a sence of the necessitie of vsing the meanes for happinesse in better things And lastly this neglect of seeking the Word comes from errours about mens estate while they thinke that they may be in Gods fauour and like enough to be saued without any such adoe Thus of the fourth part The fift thing in the description is the subiect persons to whom the Gospell came viz. the Colossians and all the World Vnto you as it is euen vnto all the World Hence wee may note First the Truth of God in his promises hee promised flourishing Churches of the Gentiles and loe it is effected the Word is gone out into all the World
get Wisedome also 1 Cor. 1.24.30 Acts 6.3 Ephes. 1.8.17 Vse is first for confutation of those that hold all labour for the attaining of spirituall things to be folly of most men those to be fooles that make such adoe about the vse of the meanes of Saluation But it is certaine that Christ that giues godly men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple Secondly Professors should be aduised to make conscience of discretion in their carriage as well as holinesse and to this end they should take heed 1. Of pettishnesse and peeuishnesse a vice should be onely found in the bosome of fooles 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwayes so please them that they thinke better of themselues then of seauen men that can giue a reason 3. Of rash medling with other mens businesse or prying into their estates mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnes to poure out all their mindes Thus of the generall Doctrines The first part of sauing Knowledge is here rendred Vnderstanding and is Contemplatiue Knowledge Contemplatiue Knowledge hath in it two things Apprehension and Meditation that is the power to discerne Doctrine and the power to meditate of it both are needfull and in both men are exceeding wanting especially in the power of Meditation If you aske mee what the obiect is about which wee should meditate it is answered before it is the Will of God determining approuing prescribing and disposing And it is no wonder that men get so little knowledge or are so vnable for contemplation because euery one is not capable of it the Scorner may in a passion seeke Wisedome but hee cannot finde it Besides the meanes must be vsed especially in Contemplation it is exceeding hard to hold any course constantly but the ground must be from matter of prayer or hearing or reading Further many things are required to fit a man to capablenesse and power of holy Contemplation First Chastitie of heart and affections for such as are carryed about with lusts are euer learning but neuer come to the knowledge of the truth Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseperable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled from contemplation Fourthly Humilitie or a tender sence of ones owne wants and vnworthinesse the proud-conceited man for matter of Meditation is of an emptie minde vnlesse it be that they dote about questions or strife of words or vaine disputations that tend to nothing but strife or vaine ostentation Besides a heart fatted and fleshed with presumptuous hopes or profits and pleasures and hardened through long custome and practise of sinne is almost wholy blinded in the things that belong to the Kingdome of Christ These men haue eyes and see not and eares and are as if they heard not To passe from this poynt of Knowledge Contemplatiue I conclude onely with the consideration of the 8. of the Prouerbes where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge both for sense and Vse Wisedome cries to be heard God would faine fasten knowledge vpon all sorts of men Now if any should aske why Wisdome is so importunate or wherefore they must set all aside to get her there are three Reasons giuen First because wee are naturally foolish and not wise in heart there is no inward substance of sound knowledge in vs Vers. 5. Secondly the things to be imparted are the most excellent in heauen and earth Vers. 6. Thirdly no knowledge but this but it is stayned with errour or lewdnesse now in the Scripture wee are sure of two things Truth and Puritie Obiect But the Doctrine of Religion as it is reuealed in Scripture is exceeding crosse and contrary to our natures Sol. It is answered that there is no frowardnesse in it it is in vs not in the Doctrine it selfe Vers. 8. Obiect But the study of sauing knowledge is exceeding difficult Sol. That is answered Vers. 9. My words are all plaine to him that will vnderstand and straight to him that would finde knowledge If there were a constant desire and endeauour in men they would finde great successe Obiect But it is not a profitable course nor gainefull Sol. That is denied Vers. 10.11 Knowledge is better then Siluer or Gold or precious Stones and it is more thrift to get it then to get riches Obiect But I see that many that follow Sermons and study the Scriptures are very indiscreete and men of no reach nor parts Sol. It is answered Vers. 12. that Wisedome dwels with Prudence or Discretion and findes forth Knowledge and Counsels and if men were compared in their present knowledge with what they were before it would appeare that they haue gotten more discretion c. then euer they had therfore it is a meer imputation Obiect Many great professors are men of wicked liues Sol. Vers. 13. The feare of the Lord is to hate euill as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such be of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect But the most that follow Sermons and reade the Bible so much are base persons and men of no fashion in the world Sol. That is denied Vers. 15.16 For the holy wisedome of the Word hath beene the fayrest ornament and helpe and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice. Obiect But this knowledge fils men with terrours and Melancholy Sol. That is denyed for it is a most louely study I loue them that loue me It is onely terrible to such as so loue their sinnes as they will not part with them Obiect It is a knowledge neuer attayned in any perfection Sol. That is denyed to Vers. 17. They that seeke me earely shall finde mee men get no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Sol. That is false too and hee giues two Reasons for it Vers. 18.19.20 For first the most durable riches that is better then all gold or pleasure
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
thankefulnesse for what wee haue Now such men as are borne of God by regeneration as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it Rom. 8.15.16 Gal. 4.6.7 They are seperate from sinners they cannot delight in the workes of darknesse or in the wicked fellowship with workers of iniquitie they hate vngodly company c. They haue consolation and good hope through grace Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God They honour God with great honour and tender his Name more then their owne credits they worship God not for shew or with the adoration of the lips and knees onely but in spirit and truth They labour for the meate that perisheth not and esteemes it aboue their appointed food Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof we haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ Yea it should teach vs patience vnder and a good vse of all crosses Thirdly to be willing to dye and commend our spirits to God that gaue them seeing in so dying wee commit them into the hands of a Father This made Christ willing to dye and this should perswade with vs also Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High If hee be our Father let the light of our good workes shine before men that they may glorifie our Father Herein is God the Father glorified that wee beare much fruit Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish None is able to take them out of his hand Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace he will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes Who hath made vs fit Doct. Wee are neyther naturally happy nor vniuersally so not naturally for we are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ dyed for his sheepe onely for his Church onely not for the World And therefore when the Scripture saith Christ dyed for all men wee must vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues the Pharisees were baptised with Iohns Baptisme and yet in great danger of wrath to come There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioynted so as indeede they care for the doctrine of no Church and thus Atheists and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they be members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Politicians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the iest and thus the common Protestant of all estates and degrees they thinke if they come to Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who. Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it be vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen
commit our wayes to God vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. We must speake righteous things and get the Law into our hearts verse 30. 31. 9. Wee must keepe our way and wait on GOD neither vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church verse 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the Head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feet Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Simpathie Audience Aduocation Vnion and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church Secondly Simpathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our misticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annoynted Kings Priests and Prophets in their kinde as well as CHRIST and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit and Light for CHRIST is the Fountaine of all true Wisedome the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. The politicall Head is the glory of the World and the misticall Head is the glory of the CHVRCH yet the misticall Head excels the politicall many wayes For 1. CHRIST is the Head of such as are not together in the being of Nature or Grace 2. CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what he doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that he bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwels the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is there seated so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lye hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted into an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant sometimes for the faithfull in heauen sometimes for Christians on Earth and this not alwayes in one sence sometimes for the Pastors of the Church and gouernours as some thinke Matth. 18.17 sometimes for the People and the Flocke sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Matth. 16.18 Ephes. 1.23 and 5.23 And so here The Church of Christ is glorious in three prayses 1 She is One. 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit and Binder and in respect of one Faith and Constancy in doctrine She 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 be 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 be no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three wayes 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 plead their hopes in Christ when they can yeeld no sound reason to proue 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
the face of God with ioy This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most grieue vs to be seperate from God If to be reconciled be our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end we should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot be hindered or altered 2. That it ariseth from no sodayne motion in GOD but is aunciently decreed 3. That we are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of this fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisedome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinitie is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if he were not God he ought not to doe it if he were not man This Doctrine yeelds vs matter of admiration of the loue of Christ if we consider what eyther hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant he that was the beginning of Gods workes repayes him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God he that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physitian to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Son of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly we should seeke the testimony of Iesu as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word he putting spirit and life into them for our particular comfort and partly by the vvitnesse of the Spirit of Adoption in the vnvtterable feelings and ioy of our hearts Reconcile The word imports a restoring of one to Amitie from which hee was by his owne fault fallen There is a three-fold estate of man there is the estate 1. of Innocency and here the man is at Amitie with God 2. of Corruption and here is mortall enmitie betweene God and man 3. of Grace and here 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-fold estate of man cleares Gods Iustice from the blame of all those plagues broke in vpon mankinde 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 sixe 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 he conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Priesthood Application and Conseruation to his Regall Office Enquire then whether thou be reconciled to God in Iesus Christ. I consider it negatiuely thou art not reconciled if thou be 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 poure out thy soule in Gods sight When Christ reconciles as a Priest he poures vpon man the spirit of Compassion and Deprecation 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 to all Gods Commandements 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 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 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 As all is now corrupt with sinne God would haue it knowne 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
that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authoritie And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should be of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to informe the consciences of the people by the testimony of the Word then by humane authoritie of what sort soeuer Fourthly in that here is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Here it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine-glorious hypocriticall silken Doctors that loued the chiefe roome and sought preheminence teachers of libertie and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracie it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then began the Church to decay in true glory when Deacons would needes be Apostles great titles haue euer beene dangerous in the Church Thus of the second Reason and the 23. Verse Verse 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimonie and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine he had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which moued him vnto this reioycing His suffering in which hee doth reioyce he amplifies by the time now and the diuers sorts of crosses he endured which he expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy euen in affliction they are cheerefull and with great encouragement they beare their Crosses and if any aske the reason why they are so glad in their affliction and trouble I answere Gods Seruants are the more cheerfull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer Thirdly that the sting is taken out of the Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world Fiftly that the way to life is such a kind of way a strait narrow troublesome way Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall be reuealed and better more enduring substance then any here they can want or loose Yea that their afflictions are to be accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation Eightly that their manifold temptations serue for great vse as for their tryall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures Ninthly that no afflictions can seperate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruans haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could be brought them I answere that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart Secondly they haue Faith in God and carry about in their hearts the warme and inflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poenae euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquilitie within themselues for no man would be hurt by his afflictions without if he would mortifie his passions within Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincere conuersation And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal. 119. For you These words may be referred eyther to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another And to thinke of the grace or prosperitie of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to be referred to Sufferings and then the sense may be for you that is for the doctrine which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the
with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not conformed to this World and Ephes. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that it is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquitie of the Gospell If the Papists will plead antiquitie let them haue recourse to the Word or if their Trumperie will not beare the tryall of this antiquitie it is because there is no truth in them and let this be a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best auncients but this is generall Ages and generations From the particular consideration â—f these words diuers things will arise First the transitory estate of the world may here be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but as a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing we haue but our turne and course vpon earth wee should not fashion our selues to this world wee should refuse to square our actions according to the lusts and humours of men let vs serue not the time nor the fancies of men but the King of times Secondly wee should looke to it that neither the cares of this world choake nor the God of this world hide or take from vs the word of the kingdome Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may we serue sinne for if any man be a seruant to sinne hee shall not abide in the house to the next world Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedome for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make me friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace be not acknowledged of the Common-wealth of Israell to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to â—ay for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their mortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trials which is to forgoe euen all for Christs sake and the Gospels if wee be put to it What great thing is it to part with that little All that wee haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abregation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may bee in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for faith to rest on to say our Fathers and forefathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voyce of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures and had a Law written in their hearts Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible â—innes which if wee could soundly considerâ— of our Obiections about their fals would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because hee doth them not that first man must pronounce them iust and then
all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe they especially the locusts among them are as horses prepared to the battle as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corrupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth and withstand the words of faithfull men and doe much euill these by cunning craftines he in waite to deceiue So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul and so euery faithfull Minister doth fight against these I answer that as the aduersaries are diuers so their sight is diuers also For against their owne flesh they fight by renouncing the world and the care or confidence in worldly hopes making profit and credit stoop to the calling of God 2. Against the temptations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuiâ—ing how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt reachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God and so they fight by complayning against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and faith in affliction by enduring the fight of affliction The consideration of this fight may first awaken carelesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemie in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath been the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many wayes labour and striue for you and shall not you striue for them by apologie prayer care and all wayes of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ. There might be great cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their own persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints aswell as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely tryall of our true loue to the brethren if we can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor cold That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simply dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee here further noted 1. That we haue the profit of the prayers and holy indeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainly it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much griefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ. In the beginning of this verse is conteined the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painfull labours of the gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutuall loue one of an other it knits their hearts together And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vpon men They hinder
offensiuely 7. With such as openly refuse to obey the sayings and censures of Gods seruants As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnitie of the Church and people of God is most execrable and abominable It is a grieuous sinne to disquiet and disioine Gods seruants Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians wee shall finde foure sorts of men may be iustly taxed with this grieuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their railing opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not their fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a borrowed sense sometimes it is to demonstrate a thing by euident testimonie sometimes to assure sometimes to instruct but most frequently to knit together as the members are knit in a bodie and so it may well be taken heere and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioined to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian. We are knit to the whole bodie and not to some one member only Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and these are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two waies 1. in it selfe 2. in the infallibilitie and stedfastnesse of the perswasion of the elect In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certaintie of the perswasion of the godly by faith laying hold vpon it and beleeuing it Thiâ— he expresseth in the word full assurance or plerophorie The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euery member hath in Christ their head and by influence from him The speciall is that fulnesse wherein some members excell Thus some are full of the spirit of loue of ioy some in obedience and goodworkes some in faith and knowâ—ledge So Rom. 15.14 So heere Quest. But is full assurance essentiall vnto true faith Answ. Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthâ—e in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a little faith Quest. May this plerophorie or full assurance be had in this life Answ. It may without all doubt as these Scriptures euidently proue 1. Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest. But are we bound to labour for this full assurance Answ. We are Heb. 10. he saith let vs draw neere in the full assurance of faith and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath beene imploied 1. There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferent 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2. Tim. 4.5.17 4. Wee must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy 2. It will not bee carried about with euery winde of doctrine 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne 5. It will giue glorie to God against all sense and reason 6. It mortifies and extinguisheth all headstrong affections 7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish If wee would obtaine this plerophorie wee must bee much in hearing and praier for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimonie of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by
praier and striue against hardnesse of heart and vnbeleefe carefully discerning and reâ—ecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs 2. in the spirit of Christ 3. in workes of mercie and liberalitie 4. in sufferings and patience 5. in praiers 6. in good works 7. in vtterance and all holy knowledge lastly it lies in our faith and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to be accounted indeed great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnesse but rather reioice â—hat God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercie and well-doing with more sufficiencie then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot doe for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in somesense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but he will still trust in him yea the Lord is pleased many timeâ— to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to be ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certaintie the sublimitie of the Gospell followes To the acknowledgment of the mysterie of God euen the Father and of Christ The Gospel is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellencie of the subiect it intreats of which is God the Father and Christ. How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgment of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer eâ—fectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach here Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgment most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glory to God by the power of confession and obedience Of God euen the Father and of Christ. Diuers things may be from these words particularly obserued 1. We may see here the glory of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Here is a plaine proofe of the diuine nature of Christ for God is said to be the Father or Christ. 3. From coherence wee may know that as men grow in faith and loue so they will be more and more setled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledge increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1. Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ. VERS 3. In whom are hid all the treasures of wisdome and knowledge In whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it intreats of Christ is all treasures c so that these words conteine a third adiunct of the Gospell and that is singular perfection of wisdome Note here with what feeling the Apostle speaks when he falls vpon the mention of Christ and the Gospell he abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdom of God Againe if there be any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospel though it cost vs neuer so much paines or care or cost and though we be neuer so much opposed by the flesh and the world Further wee need not doubt but that all things needfull to saluation and happinesse are conteyned in the word here are treasures of wisdome and knowledge wee need no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse
this place to proue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words be vnderstood of the Gospell then their conceit wholy falls to the ground 2. If they be vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the elect 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ. 5. If in the soule what wisdome not increate and infinite but created wisdom Thus in generall In whom Wisdome and knowledge are in Christ in Angels in men but differently in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet we haue an head in whom wee haue all fulnesse and it should be our course to make vse of this doctrine by stirring vp our selues daily to lay hold vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are said to be hidden 1. In respect of our apprehensions because wee can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glory of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humilitie euen more to seeke to be good then to seeme to be so Christ was contented his treasures should be hidden and shall we fret our selues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glory shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happie that haue Christ for in him they finde all true treasure riches he cānot be poore that hath Christ nor can he be rich that wants Christ. Quest. But what is the cause that so many Christians want treasures and yet professe Christ Answ. Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightlie working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practice and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgment sure it is that Christ would be rich vnto vs in the gift of holy discretion as well as in the gift of holy vnderstanding if wee would seeke it of him for he is made vnto vs of God wisdome neither can true wisdome be found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdom I meane as none of the wisest men in the world could euer attaine for though it be true that there may be and are many deficiencies in such as otherwise truly feare God yet if the best wisdome be inquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words Whereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23 verse of the former chapter it will appeare manifestly that one reason why many are deceiued is their vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and and the hope brought by the Gospell they could not haue been so deceiued and beguiled or not so easily 4. The way by which men are in points of religion deceiued is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and herein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisdome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the
wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in great terror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements bee not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practise and exercise of all holy and Christian graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they bee iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reuealed before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked 3. We should be wonderfull thankefull if God hath kept vs from falling it is his singular grace to keepe the scot of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding therein with thankesgiuing In these two verses the Apostle concludes the exhortation begunne in the 23. verse of the former chapter for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them he requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practice bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitefull in the knowledge of our Lord Iesus Christ 2. Such a sence as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of 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 bee your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euery brother that walketh inordinately and not after the traditions which they had receiued of the Apostle 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 Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed For the Apostles receiued it not of men but by the reuelation of Iesus Christ And as they haue receiued of the Lord so haue they deliuered vnto vs 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 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 heed that they lose not what they haue wrought 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 staies many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortality as it were to light and life againe but priuately and particularly into their hearts and soules This is the happiest receiuing of Christ. Oh the glory of a Christian in receiuing Christ for he that receiueth Christ into his hart receiueth excellent illumination vnspeakable ioy
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts 2. That had those things taken away that sometimes they had in spirituall things 3. That lost their first loue 4. That lost the kingdom of God in losing the meanes of the kingdome 5. That lost what they had wrought 6. That lost the presence of God 7. That lost vprightnes and sinceritie 8. That lost the taste of the powers of the life to come 9. That lost the ioyes of their saluation And lastly much more theirs that lose their crowne 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Diuell can fetch booties euen out of the temple of Christ. 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke their 's not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and liberty on earth to winne Proselites to their religion There haue alwaies beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophy This is the first kinde of corruption heere condemned But is Philosophy naught and heere reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit So that vaine deceipt may bee heere added interpretatiuely it explaines the sense But how became philosophy to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth diuellish things as the philosophy of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternity or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinarie course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God wheras it is true of the second cause only So the second is brought against the resurrection whereas it is true only in the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessarie to saluation and imposed as meet to beioyned with the Gospell Philosophy may yet be vsed so as shee be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble herselfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie and that diuers wayes 1. If men vse any part of philosophy that is diuellish as too many doe 2. If men neglect the study of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers We may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth Thus of Philosophie After the traditions of men The word Tradition hath been vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authority from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarches before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawen but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlines and are therefore Apostolicall and to bee obserued as all the doctrines of the word and the publike assemblies of prayer and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further piety but are either light or vnnecessarie or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuity the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the law by word of mouth this Law by word of mouth is the Cabalisticall Theologie a Diuinity so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare
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 hee speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall and diuine things by the second things seperate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferior 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 wisdome and that must needes bee in such knowledge as hee got by obseruation by degrees in the world Thus of the wisedome of Christ. Concerning 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 this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or angells to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power he worketh humane things thus is he powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth 4. a iudiciarie power viz. to be the Iudge of the whole world Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator between God and man the true high priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one worke done f the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ. Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ. In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fullnes The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall proprieties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ iâ— omnipotent euery where present c. 2. Be it in which bodie the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fullnes this fullnes notes the essence as well as the proprieties now I hope they will not say the essence is wholy communicated to the bodie of Christ. 4. All fullnes imports all attributes as well as some now all attributes are not communicated as for example the bodie of Christ was not eternall Lastly the same was cleared before the fullnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by prayer and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flâ—sh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence we know how infinitelâ— compleat he is in himselfe Thus of the 9. verse VERS 10. And yee are compleat in him who is the head of all principalitie and power The third reason of the dehortation is taken from our perfection in Christ we need not goe to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ. Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ. 5 the limitation in him In generall we may obserue that Christ doth deriue of his fullnes to his memberâ— of his fullnes haue we all receiued grace for grace out of his fullnes he filleth all in all he ascended farre aboue all heauens that he might fill all things Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fullnes I answer he maketh them compleat or filleth them out of his fullnes with knowledge grace and truth peace power ioy and righteousnes strength against temptations and death abundance of blessings in the Gospell and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnes Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fullnes of Châ—ist Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be food enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat he shewes that it is not enough that mens hearts haue been full of Christ but they must be so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fullnes in the children of God Answ That this
so it is cursed speaking and a kinde of blasphemie to repine at Gods works to reproch Gods sabothes or messengers or his word Also there is a cursed speakinge which is against righteousnesse in the second table and thus it is cursed speaking When Subiects curse the king When Masters threaten their seruants When Parents prouoke their children When Husbands are bitter to their wiues When wiues braule and chide with their Husbandes When great men lord it ouer the poore and the like Cursed speaking is either before the face and so it is strife of words or behinde the backe and so it is backbiting or whispering It is cursed speaking to mocke and scorne it is cursed speaking to iudge and censure it is cursed speaking to slaunder and disgrace it is cursed speaking to be euer complayning in all places Finally it is cursed speaking when men speake euill of any man and there is a speciall kinde of it in speaking euill of godly men and this properly is blasphemie in the second table for the Lord for the honor he beares to his people is pleased to afford the name of blasphemie to their reproches as importing that he takes it as if he were reproched himselfe We should all of vs take heede of cursed speaking of what kinde soeuer for it ariseth of ill causes as enuie or malice and it hath effects for it is certaine thou werest as good peirce others with a sworde as smite them with thy tongue And therefore a bitter and cursed tongue is often compared in the Scripture to the stinge of adders and to a sword yea a sharpe sword to a razar and to arrowes and the like besides the hurt â—t doth to thy selfe for if thou bite and deuoure take heede thou be not deuoured And it is just with God thou shouldest be iudged and censured that accusâ—omes thy selâ—◠〈◊〉 iudge and censure And though thou speake euill neuer so secretly yeâ—â—od doth many times wonderfully discouer the shame of it before others and if man would not iudge thee for thy euill tongue yet it is certaine God will And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst men so as all men are wearie of them and shunne them Lastly scornefull and cursed speaking proues a notable hinderance to the successe of the word and that these kinde of people might obserue when they come to heare they receiue not a blessing and why But because blessing is so farre from their lippes as they loued cursing so it commeth to them The vse of all may be to exhort vs to put away far from vs a froward mouth and peruerse lippes and that nothing be done through strife but rather that all things be done without murmuring or reasonings or brawlings or reuilings And herein such as feare God should striue to giue good example seeing they are as lights in the middest of â—rooked and peruerse people Q. But what are the remedies of cursed speakâ—ng Answ. If we haue sinned through bitternesse we should obserue two rules 1. Let thy owne words greiue thee that is labour by praier and godly sorrow to beate downe the power of thy peruersenesse without defending excusing or extenuating of thy frowardnesse 2. Keepe thy heart with all diligence Looke to the first risings of thy passions For bitternesse is first in the heart before it can come into the tongue Now for preuenting of euill speaking in others the only rule is to giue them no occasion either by words or iniurious and wicked life Ob. But they will raile and reuile without a cause Answ. Then obserue these rules 1. Betake thy selfe to praier so did Dauid 2. It is good oft-times to bee as a dumbe man that heareth not 3. Be sure thou be carefull thou wrong not the names of others else though thou bee innocent in the thinges imputed yet thou art iustly scourged with the like euill 4. The constantest and surest medicine for railing is a holy continuance in godly conuersation for though for the present it seeme not to profit the railer yet in time to come it may I adde also Salomons rule namely with an angrie countenance to driue away a backbiting biting tongue For that is many times the bellowes to kindle the fier of bitternesse and fierce speaking Filthie speaking This is another of the wretched vices of the tongue to be with all care and conscience auoided by a Christian. And therefore the Apostle in the fifth to the Ephesians also aswell as here puts it into the Catalogue of euils he would most seriously diswade them from and out of that Chapter we may gather diuers reasons against it 1. Wee are deare vnto God and therefore should follow him as deare children Now of all thinges we neuer saw any colour of this in God Angrie speaking indeede is sometimes for our capacitie giuen to God but neuer filthie speaking or any the least glimpse of it 2. Our loue should bee as Christs was Now his was to profit not to infect and it was pleasing to God not as hatred as this filth of wordes must needes be 3. It is a shame and vncomelinesse and dishonor to a Christian. 4. If any would obiect it is but a small matter the Apostle would soone answere men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darkenes and it is a worke of darkenesse to speake filthily aswell as to do filthily 6. If wee be children of the light we should shew it by our fearefulnesse to speake or do any thing that were vnpleasing to God And we should shew it by reproouing such filthinesse in others for such filth if it be not reproued is not regarded but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes and goodnesse 7. Men are in some degree of a lethargie that vse this sinne 8. A Christian ought to walke exactly strictly precisely or circumspectly it is no more then he is bound to do to make conscience of the least filthy word aswell as of filthy actions and therein to take notice of Gods will And this of the second vice of the tongue Vers. 9. Lie not one to another seeing that yee haue put of the old man with his workes Lie not one to another This is the last vice in the Catalogue lying is giuen oftentimes to the dumbe creatures and so Images lie and teach lies and so the wonders of Antichrist are lying wonders But it is most vsually and properly ascribed to man and so he lies either in nature or in worke or
desire is to approoue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward meanes to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seed of the word as the Apostle Peter saith and the Apostle Paulis peremptorie in the epistle to the Romanes how can a man beleeue except it be by hearing of the word preached the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation of glory of loue of power and of a sound minde The vses follow And first all Gods seruants that haue felt the power of the word renewing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant thou hast a new name vpon thee and a new spirit within thee to comfort thee to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new father euen God the Father and new kindred with all the Saints both Iewes and Gentiles a new Prince and minister euen Iesus Christ new attendants the very Angels of God new wages and new worke a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helps to guide thee in the way And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen and a new Mansion in heauen what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull security of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion They looke not vpwardes to behold the angrie countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defâ—ced and the Diuell intrenched in strong holds for tentations and the conscience either awake and then the fier of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last thinges death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to be new creatures I would answere him they are not to be found in Tauerns Ale-houses play-houses cocke-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a tribe that are such as the Lord doth describe and wil be accepted of in Iesus Christ. Renewed in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good it is a singular gift of God to the elect to reueale vnto them the misteries of the Kingdome it is the beginning of eternall life on earth but wee must vnderstand that this knowledge here ment is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour he standes and wonders it is a knowledge that will transforme a man it is the experimentall knowledge of the virtue of Christs death and resurrection it is a knowledge will keepe a man from the euill way it is a knowledge will encounter euery thought and affection that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hipocrisie The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light 2. We must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome 3. Wee must denie our carnall wisedome and become fooles that we may be wise 4. Wee must walke with the wise 5. We must begge of God a lowly and an humble heart for with the lowly is knowledge Lastly we must studie the Scripture and attend vpon daily hearing and reading for they are the only fountaines of true knowledge and wisedome Renewed The knowledge of the faithfull in this life euen after calling needes to be daily renewed For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new stoore of prouision out of the word for defence And our affections are wonderfull apt to loose sence and feeling and then there is no other way to recouer sence but by renewing contemplation And besides in asmuch as faith and repentance must be daily renewed therefore also must examination of life and meditation of Gods promise and grace be renewed also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renewed in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobrietie and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should
is the principall meanes not onely to make vs religious and holie in our behauiour towards God but also to make vs righteous iust and amiable in our carriage towards men It is the Word that makes vs 1. New creatures 2. Humble 3. Meeke Psalm 45.4 where it is called the word of meekenesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to for beare and forgiue 6. Louing able to expresse in carriage the affections and duties of loue 7. Peaceable Esai 2. 2.4 The word shall iudge all strife so as men shall not onely lay aside the effects and meanes of contention and hostility but become by the power of the worde willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubornly rebel against the Word either refusing to heare it or hardning their heart against the working of it And secondly if wee finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren wee should come to the word and to Christs Ministers for there wee may finde helpe if we will be aduised and if our seruant and children in their carriage be disordered we should bring them to Gods house that there they may bee framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall Secondly of one part of the word which is the Psalmes Concerning the word in generall heere is to be considered First the Author of it Word of Christ. Secondly the manner of entertainement of the word Let it dwell in you plenteously in all wisdome Thirdly the end or vse of it should bee put too First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 1 Titus 3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarlie acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsels and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Chist by his owne mouth vttered It is true that in euery of these a Christian should bee exceeding rich But I take it that all these senses are too straite and narrow for this place By the word of Chirst therfore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies First as Christ is the subiect of it the summe of the word is Christ. Secondly as it is the proper inheritance and riches of the body of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the Author of it and so I take it heere principally to be meant Christ is the Author of the word First in respect of inspiration Secondly in respect of Commission to his Ambassadors he doth not onely indite the Ambassage but giues Commission to the Ambassadors Thirdly in respect of confirmation externally by the signes that follow it and internallie by the seale of the spirit Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape hee appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power and efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer and in the difference of power betweene Christs Ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the verie secrets of men and telles tales of the hearers The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Iohn 8.43 viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the Word many waies so principally sixe waies First by contemning of it Secondly by betraying it to Satan letting him steale it out of our hearts Thirdly by choaking it with cares and lusts Fourthly by making it of none effect by Traditions Fiftly by a proud challenging of the knowledge of it to our selues Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men Affirmatiuely it may teach vs foure things 1 To receiue the word of God with all humility and meekenesse 2 To receiue it with faith 3 To glorifie the word of God which we doe First when we ascribe the praise not to men but to Christ. Secondly when we esteeme it more then the wordes of the greatest men 4 To be carefull of our carriage and practise that
so the word of Christ which we professe be not euill spoken of for the blame of our euill life will bee laide vpon the word they will say this is their gadding to Sermons In speciall seeing the word is the word of Christ it should teach First Ministers foure things 1 To teach it with boldnesse not fearing the face of any man 2 To attend vpon the word onely and not medle with ciuill businesse is it meere to leaue the word of Christ to serue tables 3 To humble themselues to walke with God in so good a function Who is sufficient for these things We speake not our owne words or the words of men for then wit reading learning and direction might perfect vs but we speake the words of Christ and therefore our fitnesse and sufficiency to speake to mens consciences comes of the immediate blessing and assistance of Christ. 4 To deliuer the word with all faithfulnesse studying to approoue themselue as the workemen of God seeing they deliuer the word of God Diuiding the word aright holding fast the faithfull word of doctrine not making Marchandise of the word but as of sincerity and as of God in the sight of God speaking in Christ Casting from them the cloake of shame not walking in craftinesse nor handling the word deceitfully but in declaring the truth approuing themselues to euery mans consâ—ience in the sight of God Secondly the People to imbrace the word presse to it neuer be ashamed of it nor giue it ouer but receiue it constantly with ioy though it cost them much paines and many crosses and disgraces For this constant receiuing of and cleaning to the word makes them exceeding deare to Christ as deare as his mother and his brethren This is the chusing of the best part this is a signe that they are the Disciples of Christ that they loue Christ indeede that they be in Christ Shee said well that said of Christ blessed was the wombe that bare thee and the breasts that gaue thee sucke But Christ addes that they are more blessed that heare the word of Christ and keepe it The blessed virgin was more happy in that shee conceiued Christ in her heart then that shee bare him in her wombe Thus of the Author of the word The entertainement of the word followes and heere the Apostle designes First the subiect persons You. Secondly the measure Dwell plenteously Thirdly the manner in all wisdome First I consider of the expositions of all the words which are very full of senses and then make vse of altogether In you These words note vnto vs two things First the persons who must intertaine Secondly the place where in you 3.1 in your hearts First for the persons the Apostle would haue vs know that not onely Cleargy men Epaphras and Archippus but lay men of all sorts are tyed to the study of Scriptures I distribute the sorts First Yong men as well as the gray heires for the word helps them to ouercome the Deuill euen all tentations to lust and vngodlinesse whatsoeuer yea by the blessing of God many times it makes them wiser then the antient Secondly distressed men as well as such as liue at ease and prosperity and abound in leasure I say such as haue many cares and troubles distressed either by crosses or by persecutions or by contempt Thirdly Ignorant men as well as learned men such as are simple in respect of naturall parts or vntaught in respect of education are tied aswell as others they may not say they were not brought vp to learning for many times simple and vnlearned People in the very entrance ineo the word when they bring good and holy desires with them get more light of the wonders of Gods Law in few weeks then many great learned men doe in all their daies for sound sauing knowledge Fourthly Women aswell as men are bound hereunto Prou. 31.26 1.8 Yea such women as are full of businesse and cares not good women or wiues but good huswiues also are tied yea not onely to learne the word but to teach it as the places shew Thus of the Persons Secondly in you Notes the place that the word must bee entertained in In you that is in your mindes for contemplation in your hearts for holy desires and affections in your consciences to guide them to a holy manner of giuing sentence c. This is that which is promised to all the faithfull in the couenant of grace Ierem. 31.33 and noted as the signe of the righteous Psalm 37 21. Dwell A Metaphor borrowed from housholde intertainement and notes 3. things vnto vs. 1 That the word should be familiar to vs and known of vs readily and we so acquainted with it as with our brethren or sisters Say vnto wisdom thou art my sister c. Pro. 7.4 To note that as in nature he is accounted a singular Ideote that knowes not his owne brothers or sisters So in religion in Gods account is extreame simplicity and blindnesse not to be familiarly acquainted with the grounds of behauiour and comfort as they are contained in the word 2 That it should be domesticall we must get it into our houses aswell as our Churches and that three waies First when we come home from Gods house we should keepe the word taught a foot by repetitions of it and by talking of it vpon all occasions that the life of the doctrine be not lost Secondlie there is required a familiar teaching and plaine and familiar instructing of seruants distilling of the principles and profitable precepts of the law as they are able God gaue his testimonies to Israell not that the Clergy men should haue them in the Temple and Synagogue but that Parents should haue them in their seuerall dwellings to instruct their children and their childrens children Thirdly the admonitions rebukes counsels and encouragements vsed in the family should be grounded on the word for conscience onely is the fountaine of all right subiection and obedienceâ— the bonds of nature because he came out of thy loines or the bonds of policy because hee is thy hired seruant are too weake to inforce of themselues a constant and cheerfull and iust subiection The true reason why men speed so ill in their seruants and children is because they nurture them with their owne words but distill not into their consciences the words of Christ. Quest But to what end should their neede all this adoe about the Scriptures in our houses what good comes of it Answ If it be not intimated sufficiently before yet plainely vnderstand that the word is to be exercised in our houses First as a refuge against affliction and domesticall crosses both to direct and comfort vs Psalm 119.143 147.165 Secondly as a meanes of instruction to our ignorant children and seruants Thirdly as a meanes of the sanctification of the creatures and our callings 1.
this is to bee shodde with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authority of Christ and his warrant in his word not in the name of Moses for Ceremonie or in the name of Angels or Saints for intercession nay in all wee doe our conscience should be tied onely properly by the command of Christ not because such great men would haue it so or I did it to please my parents or kindred c for then thou dost it in the name of men and not of Christ. Thirdly that all be done with inuocation or calling vpon God in the name of Christ all should be consecrate and begunne with praier Fourthly and principally that all bee done to the glorie of God in Christ this should be the scope of all our actions all should breath and sauour of Christ. In word d God requires to be glorified by the very words of Christians and contrariwise holds himselfe many times dishonoured by their words he that keepeth his tongue keepeth his life the honour and dishonour of the tongue is largely explicated Iam. 3. but the vse is for instruction to teach vs 1. to take heed of dishonouring Christ by our words but in speciall we should take heed of words of disgrace and slander to the members of Christ of vaine words that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words of words of deceit of the words that come from or tend to the strange woman filthy words yea take heed of high words for high talke or the lippes of excellency becomes not a foole for euill wordes greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules Secondly it should teach vs to indeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemency words of wisedome words of sobriety and truth words of righteousnesse wholesom words words of eternall life and to this end we should obserue diuers rules 1 That our words be not many for in a multitude of words cannot but be sinne we are not able to weld aright many words 2 That wee know and not forget Gods tenne words the ignorance of Gods tenne lawes causeth that men know not how they offend in their tongues but in the tenne words of God is an absolute patern of all vprightnesse both of heart speech and life 3 That we be much and often in taking vnto vs the words of confession and praier our speech is purified and God much glorified by often confession and prayer this is to speake a pure language 4 Our eare must seeke learning we must be swift to heare and slow to speake and bee contented to bee taught as well how to speake as how to liue Lastly we must tame our tongues make conscience of mortification for our sinnes in word as well as for euill deed set a watch before the doore of our lippes and pray God to open them Or deedes d God will haue deeds as well as words our hands must bee bound to good behauiour and that our labours and workes may be done to Gods glory they must be done 1. with prayer Psalm 9. last 2. with warrant from the word 3. with faith in Gods promise for the successe For whatsoeuer is not of Faith is sinne 4. With perseuerance they are not good works till they be finished and accomplished Whatsoeuer this worde is a note eyther of vniuersality or perfection Of perfection I say in this sence Whatsoeuer ye doe or settle about doe it all that is let it be compleat and perfectly done but I take it heere as a note of vniuersality d We are bound to glorifie God not onely in word and deed but in al our words and all our deeds wee are tied to euery good worke to respect all Gods commandements wee are bound to glorifie God not onely in actions of worship but of righteousnesse too Not onely in religious businesses but in ciuill offices not onely in our generall calling but in our particular Not onely abroad but at home making conscience not onely of filthy deedes but of filthy speaking not onely of great and crying sinnes but of lesser sins not onely of our open deeds but of our carriage in secret Vse is for reproofe men discouer their vnsoundnesse of heart in this respect exceedingly many will not forsweare that will sweare at euery worde at least by lesse oathes as by the masse faith troth truth c. many shop-keepers will not beare false witnesse in a Court that will lye daily in selling their wares Many will looke to their carriage abroad that care not how to order themselues at home Many will not do their owne worke by keeping shoppe or trauelling on the Sabbath that neuer sticke at it to speake their owne words on the Sabbath but if the case of such like men as these be to be suspected how fearefully bad is their case that are so farre from making conscience of euery worde and deede as they are to euery good Woorke reprobate that are neither good at home nor abroad neither in worship nor life neither to others nor to themselues Tit. 1. vlt. Yee d They that haue comfort in their election and Gods loue they that haue begunne to make Conscience of their waies and to loue the worde they that make a profession of the name of Christ aboue all others are exactly to looke to themselues to euery word and euery deede 1. Because they are neerer the courts of the great King they liue alwaies in the presence chamber 2. Because God hath bestowed vpon them more blessings and therefore as he giues more wages requires more worke 3. Because they are more obserued then any other A loose word is more noted in them then execrable blasphemy in others they are more talked of for seeing a vaine sight then others for haunting of leud playes 4. Because their hearts are made pure by the bloud of Christ and fine white linnen is sooner and deeper stained then course ragges 5. They are trusted with more glorious riches A little sinne in them much greeues Gods spirit whereas a great sinne troubles not a wicked man that hath no spirit of God in him 6. They are sure to haue a recompence of reward for euery good worde and worke and therefore to further their owne reckoning and glory should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Eph. 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thanks to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if hee should say bee carefull in all
of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt so must euery Christian who is Gods sacrifice be seasoneâ— In the common life of man meates that are to be kept long must be powdered with salt to drinke vp or drie out corruption and to preserue sauour so must a Christian be seasoned that will be kept to eternall life But first here is implied that the words of men are naturally corrupt rotten vnsauorie and haue great need of seasoning The carnall mans wordes are much after the humor and infection of his minde The talke of the Couetous is vsually of his mammon farme oxen bargaines wares c. The Epicures talke is vsually of his sports dogges cockes horses games companions or of his lusts The Superstitious man talkes of his Dagon or the signe of heauen The Wrathfull man of his Aduersarie and wrong The Ambitious man of his liuings honors offices offers hopes or his owne parts and praises to conclude the talke of all naturall men is but of naturall things and as they are of the flesh so their talke sauors nothing but fleshly things Salt There is the salt of doctrine and thus Ministers are the salt of the earth 2 There is the salt of mortification and so euery Christian must haue salt in himselfe 3 There is the salt of discretion and this is the praise of the wise none of these three may be heere excluded from our word For first we must receiue lawes for our lippe euen from Gods ministers We must learne of them not only how to order our affections and life but also how to speake especially in matters of God and godlinesse 2 Wee must mourne for the sinnes of the tongue aswell as for other sinnes We must driue out the corruption that cleaues to our words with the salt of mortification 3 We must make conscience of discretion in our words he is a perfect man that is discreet in his words Iam. 3.2 The tongue of the wise is as fiue siluer and his heart guideth his tongue wisely and addeth doctrine to his lippes The Vse is both for instruction and reproofe For instruction both to all Christians to season not onely their words of praier to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion and heedfulnesse looking to their words and with all authoritie and meete seuerity of rebukes driue out corruption out of the hearers they may they must crie aloud and spare not they must pouder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. But what should be the cause why some men that haue good affections and desires and yet cannot get the victorie ouer euill words Ans. It comes to passe 1 By reason of their ignorance of better words 2 By custome in euill speech 3 For want of constant taking of words of praier and confession to God 4 By defect of mortification in the heart their hearts are not sufficiently humbled they are too sleightie in godly sorrow out of the aboundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are little worth That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandement they must do three things first they must go to God constantly by praier beseeching him to open their lips and set a watch before the doore of their mouth 2 They must not faile to mourne ouer their offences in speech in secret till they haue subdued them afflicting themselues with voluntarie sorrowes for them 3 They must striue by all meanes to accustome themselues in good speech and gracious wordes yea many professors are to be reproued for their words for many times they are either too many or too vaine and idle or too false or too rash c. Their words want much seasoning and it is a great fault to haue a heedlesse tongue Thus of the properties of speech Alwaies A Christian is bound to perseuerance in good words aswell as in good workes he must talke gratiously not only at some times for a passion as when he comes newly from the Sermon or on the Sabboth day not onely in some companies or in some arguments but at all times and in all places watching to all the oportunities to glorifie God or profit others by his words Thus of the precept The end followes that ye may know how to answere euery one in generall I obserue heere wo things first that by speaking well wee learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeed know how to answere that doth not in practise exercise himselfe in gracious wordes though he had all places of answere and arguments in his head To answere To answere doth not alwaies import a question or demaund going before but is sometimes taken for continuing to speake as Mat. 11.25 it is said our Sauiour answered and yet no demand went before Some thinke it is a part for the whole and one vse of words put for all vses but I take it in the ordinarie sense as the word vsually imports and so we answere either vnbeleeuers or beleeuers concerning our Christian answere before vnbeleeuers there are 6 things may be here obserued 1 That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2 That mortified men are the fittest to answere aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3 That euery Christian shall finde opposition ye 4 That euery Christian ought to answere for the truth apologie is the fruit not of learning or wit only but of godly sorrow 2. Cor. 7.10 ye 5 That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoote at sincerity 6 That it is not an easie or ordinarie skill to know how to answere well for thereunto is required first deliberation he that answeres a matter before hee heare it it is folly and shame to him Secondly Praier Prouer. 16.1 Hab. 2 1. 3 Faith in Gods fauour and promise Math. 10.19 Psal. 119.41.42 4 Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answere in one manner to great men in an other manner to learned men in an other to ordinary men 5 Patience 6 Humilitie 7 A good conscience Thus of answering vnbeleeuers concerning the answering of Beleeuers here are these things to be obserued 1 That Christians should propound their doubts one to another 2 That strong Christians should support the weake and helpe them and resolue
followed in heauen by Christs aduocation 1. Iohn 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18. or else they cannot be truly affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to denie to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instructed how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1 Thou must forgiue all thine enemies and resolue to liue without malice Matth. 6. 2 Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3 Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercie with God Pro. 21 13. Matth. 5.7 4 Thou must carry thy selfe orderly and quietly in the familie 1. Pet. 3.7 5 Take heed of hypocrisie in praying to be seene of men Matth 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal. 66.18 1. Tim. 2.8 and pray God to giue thee the spirit of compassion Zachar. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance heere are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreme sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouerie So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2. Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Matth. 21.44 Such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2. Tim. 1. last Their latter end is worse then their beginning It had beene better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2. Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest. But what should be the causes of their apostacie Answ. The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not onely to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the causes are in some vnbeleefe in some pride and the vanitie of our owne conceits in some couetousnesse and ambition so in Iudas and Demas in some the very leuitie and vnconstancie of their nature in some the concupiscences of the lusts of the flesh in some certaine opinions wilfully receiued as iustification by the law or that the resurrection is past or the like but the generall cause is the want of practise of that we heare And therefore let him that standeth take heed lest he fall or by any meanes be turned away from the loue of the truth and the rather considering that many that are fallen had great knowledge and great ioy in hearing the word and great affections to the ministerie for so had the Galathians to Paul and besides they were such as in reformation did forsake the filthinessâ— of the profanenesse of the world and had a taste of the heauenly gift and were partakers of the holy Ghost and tasted of the powers of the life to come Ob. But some one may say they that are fallen finde no such miserie in their estate Answ. Thou knowest not what they finde 2. They are for the most part cast into a spirit of slumber Ob. But they fall not from religion for they are Protestants still and not Papists Answ. There is a totall apostasie and an apostasie in part they fall fâ—om the sinceritie of religion Demas did not turne Gentile or the Galathians nay the Pharisies that committed the sinne against the holy Ghost did not openly renounce religion And therefore let men take heed of falling from the simplicitie that is in Christ Iesus And thus of the second doctrine Doct. 3. Perseuerance may be obtained a man may stand and hold out to the end God is able to stablish vs And the word of God is Gods power not only to regeneration but to saluation The weapons of our warfare are mighty and great power is made knowne in weakenesse onely beleeue and vse the meanes Doct. 4. Much praier is a great meanes to obtaine perseuerance and will preuaile though this be not the only meanes yet it is an effectuall meanes Perfect A Christian man may be said to be perfect diuers waies 1 In the cause or fountaine of holinesse so good gifts are said to be perfect Iam. 1.17 viz. as they are from God 2 In respect of consecration or calling so the word
vaine-glory to seeke fame Ecolâ—s Matth. 5. Phil. 2. Foure things make glory vaine Iohn 3.17 Loue is a vice three wayes Concerning loue 7. things may be noted from the coherence Obseruat 1. 1 Iohn 3.14 1 Iohn 4.7 1 Iohn 4.16 Iohn 17.26 Obseruat 2. Obseruat 3. 1. Iohn 5.1 Mat. 10.41 42. Obseruat 4. 1. Thessal 3.6 Obseruat 5. Galat. 5.6 Ephes. 6.23 1. Tim. 1.14 Obseruat 6. 1. Iohn 2.9 10. 1. Iohn 3.16 Obseruat 7. Vses 1. Iohn 5.1 Note What things ought to be in our loue Seauen things ought to bee shewed in our loue Roman 12.15 Liberalitie Wicked hospitalitie True hospitatalitie Works of mercie Roman 12.13 Leuit. 25.26 Luke 6.35 1 Cor. 8.3 8. 1 Tim. 6.18 19 Spirituall mercie Societie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.17 Roman 12.11 Acts 2.42 Philip. 1.5 Phil. 2.5 1 Pet. 4.8 Genes 13.18 Roman 14.15 1 Cor. 13.7 Ephes. 4.16 Marke 3.1 Prouer. 15.1 1 Corint 6.7 Gen. 13.8.6 Mat. 17.25.26 Roman 12.21 Ephes. 4.31 Matth. 19.19 22.39 Foure things in the manner of our loue 1 Pet. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 1 Iohn 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.9 1 Corint 4.21 1 Corin. 13.4.5 1 Corint 13.6 1 Corint 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prouer. 3.28 b 1. Thes. 1.13 c Hebr. 6.10 d 2. Corin. 9.17 e Galat. 5.13 1 Thessal 3.12 f Ephes. 5.2.3 Motiues Matth. 24. From example 1 Ioh. 4.9.10.11 Note 1 Iohn 3.16 From Commandement Iohn 13.34 Iohn 16.12 From profit Philip. 2.1 Roman 13.10 How Loue is the fulfilling of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat. 5.22 Iohn 13.14 Iohn 3. 1 Iohn 4.7 Iob 23.8.9 1 Iohn 4.12 Ephes. 4.1.4 1 Iohn 3.14 Zeph. 1.14 2 Pet. 3.10.11 1 Thessal 4.16 Matth. 14.3 1 Iohn 4.17 From the misery of such as loue not Gods children 1 Iohn 2. 3 1 Iohn 3.15 Ephes. 3.17 Ephes. 4.16 Ephes. 4. Verse 13.16 Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 9. Verse 10. Verse 10. Verse 11. The helpes 1 Pet. 1.22 1 Tim. 1.5 2 Tim. 1.7 2 Tim. 1.13 Tit. 2.2 Hebr. 10.24 Note Hebr. 10.25 The defects of the common Protestants loue Hosea 4.1 Esay 57.1 a Deut. 28.12 Mat. 16.16 b Gen. 49.25 Mat. 3.16 c Mat 3.2 11.11 Doctrines from Coherence Obseruat 1. One Grace crowneth another Obseruat 2. Obseruat 3. Ephes. 2.12 Iob 8.13 Euery carnall man is an Hypocrite Iob 11.20 Iob 27.8 Obiect Solut. Obiect Solut. Quest. Ans. d 1 Tim. 1.1 Psal. 31.24 The signes or properties of true Hope Lam 3.29 Rom. 5.2.5.4 e Acts 28.20 Rom. 8.24 f Rom. 4.18 g Tit. 1.2 Psal. 37.3 Psal. 73.26 Doct. 1. Doct. 2. Doct. 3. Doct. There is a Heauen Vses h Mat. 5.16 2 Pet. 1.7 Mat. 7.21 1 Pet. 2.11.14 Psal. 15. i Ephes. 3.16 k Iohn 3.5 Luke 13.5 l Mat. 13.11.52 m Mat. 13.44.45 n Iohn 6.27 o Mat. 16.19 Rom. 10.6 p Mat. 19.23 q Mat. 6.20 Col. 3.1 r 2 Cor. 5.1.2 1 Thes. 1.10 s Mat. 5.10.19 t Mat. 10.32.33 5.10 u Mat. 5.3 x Mat. 11.12 y Mat. 18.2 z Mat. 25 34.36 * Mat. 5.44 Luke 14.17 Note a Heb. 12.23 Luke 11.20 b Mat. 8.11 13.31 Doct. 2. Rom. 8.24.25 Vse 1. Heb. 11.13 2. 3. Obiect Solut. Iohn 15.19 Obiect Solut. Obiect Solut. Obiect Solut. Obiect Solut. Obiect Solut. Obiect Solut. Doct. 1. 1 Cor. 2.4 Who is a naturall man Esay 25 8. Rom. 8.6 Ephes. 2.1 Rom. 6. Doctâ— 2. Vses Doctr. Doctr. c Math. 17.5 Luke 16.29.30 Iohn 8.47 What good comes by hearing Sermons a Reuel 3.10 Vse 1. b Ezech. 3.27 c Mat. 13.16.17 2. Mourne and pray The sorts of euill hearers d Mat. 11.16 c. e Mat. 15.12 f Luke 4.24 g Acts 7.54 h 2 Tim. 4.3.4 i Ezech. 33.30 k Acts 17.32 l Acts 28.22 m 1 Iohn 4.5 n Heb. 12.19 o Mat. 21.45.46 p Mat. 19. q Luke 20 76. r Mat. 3.8 The misery of euill hearers s Ier. 7.22.29 c. t Mat. 10.14 u Mat. 12.41 c. x Prou. 28.9 The properties of the word How the word is said to be a word of truth The word worketh truth in vs sixe wayes Vses The doctrine of a mans reconciliation with God is principally to be taught and learned Rom. 10.15 x Act. 20.24 y 2 Cor. 4.3.4 z 1 Cor 9.16 a 2 Thes. 1.8 What the Gospell principally vrgeth Who receiue the Gospell b Rom. 1.16 c 1 Cor. 1.16 d Mat. 11.5 Luke 4.18 e Luke 16.16 Mat 11.10 f Mark 8. â—5 10.29 g Rom. 15.16 h Rom 19. The effects of the Gospell The Vses i Act 5.42 1 Cor. 1.12 k Ephes. 6.15 God sends the Word before we seeke it A triall of Doctrine l Gal. 1.8 Men must seeke the word whensoeuer it may be had All the world cannot signifie euery particular man in the world The swiftnesse and power of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Iohn 15.8 m Iohn 15.8 n Psal. 1.3 o Iohn 15.16 p Phil. 1.11 q Iohn 15.16 r Gal. 5.23 s Ier. 17.8 t Ier. 17.10 u Iohn 16.2.4.6 What fruits wee should beare * Esa. 27.9 What we must doe that wee may be more fruitfull x Mat. 13. y Esa. 6.2 z Ier. 17.8.9 a Ezek 47.12 b Iam. 3.17 c Luke 13.6.7 d Heb. 12. e Esa. 27.1.2.3.4 c. Vse f Hos. 10â— 1â— Rom. 6. The word increaseth fiue wayes g Ezech. 47.12 What we must doe that wee may increase h Ezech. 47. Psal. 1. i Esay 27.6 k Ier. 17.8 l Iohn 15.4 m Iohn 15.2.3 n Rom. 2. o Phil. 1.11 2.15.16 Doct. There is a season for fruit * 2 Cor. 3.2 p Mat 3.10 Iohn 15.2 * Psal. 1.3 Ezech. 47.12 q Hos. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiue things principally to be acknowledged from Gods Grace That we may heare the word in truth seauen things are to be done r 1 Cor. 3.18 s Psal. 25.14 Acts 10.33 t Psal. 50 16. u Iam. 1.22 Esay 57.15 1 Chron. 34.27 x Deut 5 27. y Heb. 4.1 1 Thes. 1.5 How men may be said to know and yet not truely Doctr. 1. The causes why many hearers get not knowledge Doctr. 2. z Tit. 2.10 11.12.14 * Zach. 4.7 Doctr. 3. The doctrine of Gods grace hard to the most The great commodities of assurance a Rom. 6.14.13 b Iohn 1.14.16 c 1 Cor. 15. d Prou. 12.2 e Prou. 3.34 f Prou. 14.6 1 Pet. 5.4 Iames 4.7 h 1 Pet. 1.13 i 2 Cor. 6.2 k Gal. 1.6 l Heb. 12.15 m Iud. 4. n Heb. 10.29 Diuision Doct. 1. What a Minister should be Doct. 2. o 1 Cor. 3. p 2 Cor. 3.6 q 1 Cor. 4.1 Tit. 1.2 1 Tim. 3.4 r Reuel 11.4 s Reuel 1.16 t Reuel 1.20 u Rom. 14.8 x Râ—m 13.4 y Rom. 16.1 z Phil. 1.1 1 Tim. 3.8.12 * Marke 9.35 with 37. a Iohn 12.26 b Marke 9.35.36 c Iohn 12.26 d 2 Cor. 4.1.2 e 2 Cor. 3.2.3 f Prou. 6.23 〈◊〉 〈◊〉