of Faith the incouragements to beleeue and the defects of the common Protestants Faith 23.24.25.26.27.28.29.30.31.32 Indiscretion is not the cause of the reproaches and troubles of Christians 33 The surest way to get Credit is to get Grace 34 Foure Signes of Vaine-glory 34 Seauen Obseruations about Loue. 35 Seauen things to be shewed in Christian Loue. 36 Foure things in the manner of our loue 37 Motiues to perswade to the exercise of mutuall loue 38.39.40 Eight helpes of Loue. 41.42 The defects of the common Protestants Charitie or Loue. 42.43 Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hope 45.46 What wee must doe if we would haue heauen when we dye 46 What profit good men get by hearing Sermons 49.50 The sorts of euill hearers with their misery 50.51 How the Word is said to be a word of truth and that it worketh truth in vs sixe wayes 52 Concerning the Gospell what it contaynes who may and who doe receiue it and the effects of it fol. 53.54 Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull 55.56 There is a season for fruit 58 Seauen things to be done that we may heare the Word in truth 59 The causes of fruitlesse hearing 60 The great commodities of assurance ibid. Who loue not God and who loue not men 64 To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer 66.67 Why many pray and speede not 67 What wee should seeke to know Motiues to knowledge and rules for attayning knowledge 70.71 Signes of a naturall man 73 Who make Schisme in the Church 73 Rules for Contemplation 75 Tenne Obiections against Knowledge answered out of Prou. 8. 75.76 Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the Tongue in seauen things thirdly of the Conuersation in eight things 76.77.78 Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse 78.79.80 Nine Reasons against merit 81 What it is to walke worthy of the Lord it hath sixe things in it 82 Eight rules to be obserued if we would please God and sixe rules if we would please men 83.84 How Gouernours in families may walke pleasingly and how inferiours in the family may please their superiours and the like of Ministers and the people and Magistrates and their Subiects 84.85 Seauen things to be obserued if wee would walke in all pleasing towards our owne consciences 85 What workes are not good workes and what rules must be obserued to make our workes good and what workes in particular are good workes and seauen ends of good workes 86.87 What are the lets of increase of Knowledge and how wee may know when wee increase in knowledge and what we must doe that wee may increase 88 How God is made knowne and who are charged not to know God and how it comes to passe that man knowes not his God and what wee must doe that we may know God 88.89 Signes of weake a Christian or an infant in Grace 89 What is in the worke Christian notwithstanding his wants 90 Comforts for a weake Christian and helpes for his strengthening 90.91 Signes of a strong Christian. 91 The extent of the power of God and what God cannot doe 92 Of the glory of God and how many wayes it is reuealed 92.93 About falling from Grace and Perseuerance 93 Motiues to Patience and what we must doe that wee may be patient and seauen things wherein we should shew patience 94.95 Of Long-suffering and how to preuent anger and desire of reuenge 95 What wee must doe that wee might get constant Ioyfulnesse of heart 96 How the Father may be said to redeeme vs. 97 Markes of a Childe of God 98 How Christ dyed for all men 98.99 Fiue sorts of men in the Church not made fit for heauen 99 The diuision of Canaan by Lot shadowes out many things in the kingdome of heauen 100 Our inheritance is in light in sixe respects 101 A three-fold light ibid. A sixe-fold darkenesse in euery vnregenerate man 102 Nine things in euery one that is deliuered from darkenesse 103 The excellencie of Christs Kingdome and the priuiledges of his Subiects 105 Foure wayes of Redemption 108 The comforts of the Doctrine of remission of sinnes ibid. The terrour of the Doctrine of remission of sinnes 109 What a man should doe to get his sinnes forgiuen him ibid. Christ more excellent then all Monarches in diuers respects 110 Difference betweene Image and Similitude Gods Image is in man three wayes the difference betweene the Image of God in man and in Christ Christ is the Image of God three wayes hee is the Image of God as God and as man three wayes 110.111 How many wayes Christ is said to be first begotten 113 Foure words confute foure errours about the Creation 115 Diuers opinions about the meaning of the words Thrones Dominions c. ibid. All things are for Christ in diuers respects 117 The eternitie of Christ described and explained 118 How all things consist in Christ. ibid. Many Obiections about the preseruation of the righteous answered out of the 37. Psalme fol. 102. But if we would be thus preserued wee must looke to nine things noted out of that Psalme 121 The benefits that slow from Christ as Head of the Church 121 Of the Church 122.123 How Christ is the beginning 124 A three-fold primogeniture in Christ. 124 Christ was first begotten among the dead in three respects 125 Christ is first in diuers respects ibid. What it is to yeeld Christ the preheminence 126 All fulnesse is in Christ in fiue respects 127 Tenne fruits of the bloud of Christ. 132 How many wayes men sinne against Christs bloud ibid. Whether Angels be reconciled to Christ or no. 133 Wicked men are strangers in fiue respects 136 Wicked men are enemies both actiuely and passiuely and how 137 The reasons why most men minde not their misery 199 Sixe distinct things in our reconciliation by Christ. 130 Why the Church is called all things ibid. Christs body better then ours in fiue respects fol. 139. Not like ours in two things and like ours in three respects 140 How many wayes Christ doth present vs to God 141 How Christians may be said to be holy vnblameable and without fault in Gods sight in this life 142 Internall holinesse must haue seauen things in it ibid. What externall holinesse must haue in it 143 Signes of an vpright heart 143. and Meanes and Motiues By what meanes men are induced to fall away 144 How the faithfull may fall away ibid. Seauen things from which the Elect can neuer fall 145 Concerning perseuerance 1. Motiues 2. Meanes 3. Helpes ibid. How many helpes a Christian hath from the very spirit of God that is in him and from the Word 146 The priuiledges of an established and grounded heart and what wee must doe that 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
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
wrought which was the Gospell preached Of the Gospell Doct. The Gospell is the ordinary meanes to breed hope in a mans heart and therefore it is called the Gospell of the Kingdome and the Gospell of Saluation And the Gospell breedes hope as it shewes vs the Doctrine of our reconciliation with God and as it containes the promises of the Couenant of Grace and as it shewes our deliuerance from the rigour and curse of the Law and lastly as it shewes Christ crucified with all his merits Of which yee haue heard Doct. The Gospell is then most effectuall when it is preached and more particularly what efficacie is in preaching may appeare by these Scriptures following Psal. 51.8 Esa. 55.4 Luke 4.18 Rom. 10.14 1 Cor. 1.21 c. Acts 10.36.42 15.21 2 Cor. 1.19.20 Gal. 3.1 1 Tim. 3.16 Tit. 1.3 Againe in that the Apostle alleadgeth the efficacie of the Doctrine they heard to proue that they ought not to be moued away from it wee may note that that Doctrine which conuerts soules to God is true and men ought to continue in it The Apostle 2 Cor. 3.2 proues his Doctrine to be true by this seale of it and this must comfort faithfull Teachers against all the scornes of men if they gather soules to GOD and breed hope in Gods people And the people must hence confirme themselues in their resolution to sticke to their Teachers when God hath giuen this Testimony to their ministeries Thus of the Exhortation The Reasons follow 1 From consent of the Elect Vers. 23. 2 From the testimony of Paul Vers. 23.24 3 From the testimony of God Vers. 25. 4 From the excellency of the Doctrine of the Gospell Vers. 26. 5 From the excellency of the subiect of the Gospell Vers. 27. 6 From the end or profitable effect of the Gospell Vers. 28. 7 From the endeauour of Paul Vers. 29. Which was preached vnto euery Creature vnder Heauen These words containe the first reason and it stands thus In as much as the doctrine taught you is the same Doctrine that hath beene taught to and receiued by all the Elect therefore yee ought to continue in it and neuer be moued from the Grace wrought by it Quest. But was the Gospell preached to euery Creature vnder heauen Ans. Some vnderstand the meaning to be this that the Apostle intends to note by the preaching of the Gospell to euery Creature onely thus much That it was now no more confined in Iudea but was published to Gentiles as well as Iewes and so it was preached to euery Creature in as much as all mankinde had as much interest as the Iewish Nation Others thinke the speech imports no more but that the fame of the Gospell was spread by the Merchants and other that lay at Rome Ierusalem and other great Cities vnto all knowne Countries of the world Others thinke it is no more then if hee had said it was published farre and wide as in Iohn they say the whole world goeth after him but they meane a great multitude an vsuall Hyperbolicall speech Lastly others thinke that when he saith it was preached he meaneth it should be preached to euery creature the time past being put for the time to come to import that it shall as certainely be done as if it had beene done already But I take it is meant of the preaching of the Gospell by the Apostles and Euangelists in the conuersion of so many Nations to the Faith of Christ. There may be seauen Obseruations gathered out of this speech of the Apostle First that Doctrine onely is true which is agreeable to the Doctrine of the Apostles by which the world was conuerted to God Secondly we may see that no power is like the power of the Word of GOD here it conuerts a world in a short time And our eyes haue beheld that it hath almost in as short time restored a world of men from the power of Antichrist Thirdly we may by this phrase be informed that the words all and euery one are not alwaies in Scripture to be vnderstood vniuersally of all the singular persons in the world as the vniuersalists conceiue Fourthly they were but a few Fisher-men that did this great worke and they were much opposed and persecuted and in some lesse matters they iarred sometime among themselues Whence wee may obserue that Doctrine may be exceeding effectuall though 1. but few teach it 2. though they be but of meane estate and condition 3. though it be opposed by crosse and contrary teaching 4. though it be persecuted 5. though the people be indisposed and mâ—zled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrayned 7. though there be some dissention in lesse matters The fift thing that may be gathered hence is that in the conuersion of sinners God is no respecter of persons men of any age nation sexe condition life or qualitie may be conuerted by the Gospell And sixtly it is plaine here that preaching is the ordinary meanes to conuert euery creature so as ordinarily there is none conuerted but by preaching Lastly if any one aske what shall become of those nations or particular persons that neuer yet heard of the Gospell I answere the way of God in diuers things is not reuealed and his Iudgements are like a great deepe It belongs to vs to looke to our selues to whom the Gospell is come Thus of the first Reason The second Reason is taken from the testimony of Paul and hee giues a double testimonie 1. By his Ministery 2. By his Sufferings Whereof I Paul am a minister Out of these words many things may be noted First in that the Apostle notwithstanding all the disgraces and troubles that befell him for the Gospell doth yet lift vp the mention of his Ministerie therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to be ashamed to teach or professe it nay there can be no man or woman to whom it may not be their chiefest glory whatsoeuer carnall Worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdayne to yeeld his testimonie of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught it sheweth that it is the property of faithfull and humble Ministers to strengthen the harts and hands of their Brethren though they be their inferiours and then it will follow that they are proud and enuious and malicious persons that by crosse teaching labour to increase their bonds whom God hath honoured with successe in their labours in the Gospell such are they that in many places striue to pull downe as fast as others build making hauocke in the Church and bending their whole might in their ministery to hinder the sinceritie of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth
greiuous burthen to the soule and the worse the lesse they are felt men will not willingly suffer vniust impositions in their free-holds in the world nor should men suffer the world to impose burthen vpon their soules The world also notes the audacious libertie of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all interpreters to vnderstand these words to bee the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c. but cleane contrary with spirituall things why should wee not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the sixe reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were 3. things alleadged to approoue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or fasting for that he confesseth that had a shew of voluntary nor coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome onely in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions for or are all of these three are the chiefe arguments of their defence The Apostle heere giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is they yeelde not due honor to the body the body of man is to be honoured for first the sonne of God as the fathers say made it with his owne hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ. Lastly it shall be gloriously raised at the last
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 〈◊〉 〈◊〉
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
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
people secondly it is a signe they are now no more carnall persons for if they were of the world the World would not thus hate his owne thirdly their prayses are with the Saints and as now they taste of the cup of their affliction so they shall reape the incomparable priuiledges of their communion A Question in the second place may be propounded and that is how their Faith can be heard of seeing it is an inward Grace how it can so outwardly be knowne Ans. Faith in it selfe hidden and secret doth in people conuerted make it selfe knowne by certaine demonstratiue effects of it as by Confession in time of persecution when the defence of the truth in any part of it is required by constant Profession notwithstanding the scornes and disgraces of the World by Victory ouer the World when men retire themselues and will not liue by example contemne all earthly vanities and vse the world as if they vsed it not by their loue to the word of God more then their appoynted food by the reformation of their owne liues by the exercise of Faith in their callings not hasting to vse ill and vnlawfull meanes not sacrificing to their owne nets and lastly by their loue to Gods people Seeing Grace and Fame are companions wee may learne that the surest way to get a good name is to get Grace for then their names are written in Heauen they are knowne of Angels they are imprinted in the hearts of Gods people A good man honoureth them that feare God And Dauid saith They are the onely excellent ones and all his delight is in them And of the same minde is Salomon euen of the poore Childe of God Prou. 19.1 Yea they haue a name in the very conscience of wicked men yea their very enemies which appeares in this that they spend more thoughts about them then the greatest Potentate and would gladly dye their death yea a faithfull man is honoured when hee seemes contemned And on the other side a wicked man is euer at the greatest in his owne eyes and is not able to conceiue that they that so much depend vpon him and crouch to him should contemne him as certainely they doe for euery sinfull person is a shamefull and vile person Yea so soueraigne and sure a meanes is Grace for the attayning of a good name that it causeth the staines and blemishes of former infamous sinnes to be blotted out When God takes away sinne in the Soule hee will take away rebuke from the name And this God that hath the hearts of all men in his hands workes both wonderfully and secretly Who doth not honour Dauid Peter Magdalene and Paul notwithstanding their great sinnes and faults The last thing here to be inquired after is whether it be not Vaine-glory to seeke fame and estimation and to be heard of amongst men Ans. It is not simply a sinne to seeke an honest report amongst men let them contemne their names that meane to be allowed to liue in presumptuous sinne A good name is better them riches And Christ commandeth that our light should shine that men might see our good workes And the Apostle wils them to hold for the light of the word of truth in the middest of a crooked and froward generation But glory is then vaine first when it is sought in vaine things secondly when men seeke praise for the shew of that that is not thirdly when they make it the chiefe end of their actions fourthly when it makes men proud and vicious otherwise it is an honest ioy that comes of a good name and a reason to beare many crosses in other things patiently where men may support themselues with this comfort of a good Name And of your Loue to all Saints HItherto of Faith by which wee embrace CHRIST the head Now it remaines that I entreate of Loue by which we embrace the SAINTS the members By the one wee are ioyned to Christ by the other to the members of Christ. Loue is either in God or in man In God it is an Attribute in man an Affection or a quality in the affection Loue in man is eyther a vice or a grace It is a vice when it is set vpon a wrong obiect or is disordered and that three wayes first when wee loue things vnlawfull as Sinne secondly when wee loue things lawfull but too much as the World thirdly when Loue is turned into Lust and so is the mother of Fornication Adultery Incest and such like All loue is a grace for I omit bare naturall affections It is onely in the Saints and so they loue first God and Christ as the fountaines of all Naturall and Supernaturall blessings secondly they loue the meanes of communion with God and Christ and thus they loue the word of God Psalme 1.2 and thus they loue the second appearing of Christ. 2 Tim. 4.8 thirdly they loue man and so their loue is eyther to all men to their enemies or to the Saints Of this last heere Concerning this loue to Gods children if the coherence and the generall consideration of the words be obserued seauen things may be noted first that the loue to Gods children is a grace supernaturall as well as faith Heereby we know that we are translated from death to life because wee loue the brethren And againe Let vs loue one another for loue commeth of God and euery one that loueth is borne of God Hence it is called The loue that God hath in vs. Yea it is deriued from that pretious loue wherewith God loued Christ. Secondly we must first be ioyned to Christ by faith before wee can get any sanctified affection to man all humane affections in carnall men want their true comfort profit and constancie because they are not seasoned by faith in God til a man doe labor for his own reconciliation with God he can neuer get a sound affection to Gods children nor reape the heauenly priuiledges of communion with Saints Thirdly to loue Gods children for any other respects then because they are Saints is a meere Naturall affection not a Spirituall grace a wicked man may loue a childe of God for his profit pleasure or credit sake for his company sake or for his amiable qualities in conuersing such like but the right loue is to loue them as they are sanctified as they are begotten of God and for Spirituall respects and thus hee that giueth a Disciple a cup of cold water in the name of a Disciple shall not loose his reward Fourthly nothing can make more to the praise credit of men then faith loue the highest praise of a mans good estate is to be able to shew that he beleeueth his owne reconciliation with God and that he loueth Gods children He doth not say he was glad at heart when hee heard of their riches honours c. But when hee heard of their loue to
Sacraments The holy Apostle Saint Paul blesseth GOD for the Philippians that they did not onely make conscience of receiuing the Gospell but also of fellowship in the gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowship of the Spirit The last duty of loue is Clemencie and this stands in the right framing of our selues in respect of others and vnto the practise of clemency diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others And heere we are bound to forbeare our liberty in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the gospell Thirdly to take things in the best part Loue belieueth all things it hopeth all things Fourthly in our anger both to be short Let not the Sunne goe downe vpon your wrath and also to be more grieued for their sinne with whom we are angry than kindled against their persons as it is said of our Sauiour Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that eyther by soft answeres or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisit a peaceable curteous and tender carriage hospitality and a liberall distributing to their wants both in temporall and spirituall things a couering of their faults auoyding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to be considered first in generall we should loue them as our selues and therefore in all our dealings to doe as we would be done by we are to loue man in measure viz. as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may be referred to the foure heads mentioned 1 Pet. 2.22 First we must loue brotherly that is not as we loue our beasts or as wee loue strangers or as we loue our enemies but as we would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without fayning without hypocrisie and this is explicated to be not in word and tongue out in deedes and in the truth not onely truely for it cannot be a true loue vnlesse it arise from a holy agreement in the trueth Thirdly it must be with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride and swelling and boasting from selfe-loue when men seeke not their owne things and from euill suspicions Fourthly when it is exercised in holy things so as no affection can make vs reioyce in the wickednesse of them wee loue Fiftly when it is manifested in long-suffering and all-suffering when wee beleeue all things and hope all things Lastly wee must loue feruently and this hath in it Speedinesse Dilligence called Labour in loue Cheerefulnesse Earnestnesse and heate of affection and this is to follow after Loue and to the end it is without interruption Now because these are the last dayes wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPEL and the rules of Clemencie and that men might be kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might be a reconciliation for our sinnes and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we think it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that we might haue the life of grace in holy and heauenly and mysticall vnion and shall not we as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen As Sincerity is the life of Religion so Societie is the life of Sincerity Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue layd downe his life for vs and should not wee immitate so incomparable an example though it were to lay downe our liues one for another The second Motiue is from Commandement it is not a thing arbitrary for vs to loue our brethren as is before expressed Curtesie peaceablenes liberality society and clemency are not things we may shew or not
inherit eternall life Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shews not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the hart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the church of Christ. Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephe 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection It furthers our gathering into the bodie It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome among the Saints Godly society doth frame vs and square vs and many wayes fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Christ Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1 Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time heere in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in Prayer with our owne corruptions in the maner and the glorious successe of prayer in preuayling with God But aboue all things he wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge a worke which else would be idle and vnfruitfull and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde so as he can see nothing that is farre off as eternall things are but onely things neare such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great means of perseuerance if ye doe these things ye shal neuer fall Lastly by this means an entrance shall be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also because by these meanes eternall life is begunne on earth in respect of communion both with God and the Saints Thus farre of the Motiues Helps follow These helpes are such as serue both for the begetting nourishing of a holy loue to with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Loue fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till we be soundly humbled to seeke Gods fauor and find our harts possessed with the care for hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truly touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth .i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts affections of dwelling and raigning lusts euils for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith Loue must come out of a pure heart Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stir it vp by nourishing the motions of the same putting courses or wayes of expressing loue into our minds and by praier meditation or any other meanes that may inflame our hearts to a holy affection Fiftly it profiteth much hereunto to get and keep in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in
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
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
them Vers. 8. From the generall consideration of all the words I obserue First it much matters to the efficacie of the doctrine what the Ministers be he that would profit his hearers must be First able to teach Secondly hee should be beloued not a man against whom the hearts of the people had conceiued vncurable preiudice or such a one as was scandalous Thirdly hee had neede to be a fellow-seruant one that will draw vvith others Fourthly hee must consecrate his seruice to God and the Church Fiftly hee must be faithfull And lastly one that will loue his people Secondly Ministers of greater gifts or places or learning may here learne how to carry themselues towards their fellow-Ministers Paul commends Epaphras confirmes and countenances his doctrine and giues him the right hand of fellowship Which example much condemnes the haughty pride and arrogancy of many great Cleargy-men in whose eyes their brethren are despised sometime swelling against them with enuy sometimes openly pursuing them with censures especially if God blesse their labours with any good successe easily setting out with the formost to detract from their iust prayses for gifts sinceritie or paines woe and a fall will be to the great pride of Cleargy-men Thirdly the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery to note that where the Messenger is not in credit the Message is easily neglected or contemned And therefore as men would desire good successe in the Ministery of the Word they should labour to get and retaine an honourable opinion of the Ministers And to this end consider that they are called Gods Coadiutors Ministers of the Spirit Gods Stewards Candlestickes the mouth of Christ Starres Angels and many other titles of dignitie From these words as yee also haue learned of Epaphras I obserue First that if men would be effectually wrought vpon by the word they must plant themselues vnder some setled Ministery they that heare now one and then another at one end of the quarter heare a sermon of this man and at the other end of that man haue their knowledge much like their paines Secondly he is a true member of the Church that can shew sound grace and knowledge learned of the Teachers of the Church It is neyther the account of the world nor profession of true Religion nor comming to Church demonstrates necessarily a true member of the Church but the effectuall subiection of the soule to be formed and wrought vpon by the Ministerie of the Word Thirdly it is an ordinary infirmity in the better sort of hearers that in many poynts they receiue Doctrine vpon the credit of the teachers yeelding no other reason but Epaphras taught so which should awaken affection and conscience in Ministers out of the feare of God and sound and infallible knowledge and premeditation to deliuer what they doe deliuer and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humerous men would then be ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples mode stand humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods Seruants in this life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaymed to be the best part of a Kings title Psal. 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to be Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can onely purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision sometimes to Magistrates yea sometimes to Women sometimes to a speciall calling or sort of Church-officers sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painfull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that he that receiueth one of them in Christs name shall not be without his reward Besides Christ saith of them that where hee is there shall his Deacon or Seruant be and his father will honour him though the world doe not Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly we may see what power these Deacons haue Mat. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice Secondly they must follow their Master Christ in doctrine in life and in sufferings Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle Thus
of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then we thirdly wee must loue them for their profit and good not for our owne and lastly we must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall Religious Loue seeketh not his owne things wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neyther let this be thought a meane and vnprofitable seruice to the body for wee see
our soules haue peace we must seeke the rest of our hearts in Gods fauour in Christ for hee is the Prince of Peace 3. The loue of Gods Law for great peace and rest haue they that loue Gods Law yea it is added and nothing shall offend them 4. Diligence and constancy in the vse of Gods ordinances it is a secret ioy to the heart of euery one that is a friend to the Bridegroome to heare the Bridegroomes voyce and to be much in prayers is a way to be much in ioy 5. Meekenesse while angry and wrathfull persons fret themselues to their owne singular euill meeke men shall delight themselues in abundance of peace 6. Iust dealing in all businesses with all men for the worke of righteousnesse is peace and the effect of righteousnesse is quietnesse and assurance for euer Lastly would wee attaine that peace and pleasing contentment that passeth all the vnderstanding of the carnall man we must take heede of worldly cares In nothing be carefull Obiect But wee haue so many crosses how can wee but care Sol. Let your request be knowne to God Obiect Wee haue prayed and are not rid out of them Sol. Adde supplication to your prayers Obiect We haue prayed and that earnestly and daily and with much importunitie and yet are disquieted still Sol. Be thankefull for the mercies thou hast vnthankefulnesse hinders the restfull successe of prayer Fruitfull in all good workes The Sonne of man is ascended and hath giuen authority and gifts vnto men and vnto euery Seruant his worke hee cals for obedience and detests sleeping and requires all watchfulnesse to the speeding of all his workes and what hee saith to one hee saith to all Watch This is shewed vnto all that turne vnto God that they must doe workes meete for repentance considering the season that it is now high time to awake out of sleepe the night is farre spent and the day at hand and therefore wee should arme and addresse our selues to cast away the workes of darknesse and to labour in the light Good workes are the best apparrell of Christians professing godlinesse and their most durable riches and treasures To this end hath the light of the gracious and sauing Doctrine of God shined that men might be familiarly instructed to conceiue the necessitie of doing all the workes both of pietie righteousnesse and sobrietie Yea to this end did Christ giue himselfe for vs and redeeme vs at so high a rate that hee might purifie a peculiar people to himselfe zealous of good workes Wee are the workemanship of God created in Christ Iesus vnto good workes which God hath ordayned that we should walke in them and it shall be to vs according to our workes and therefore it should be our Wisedome to shew by good conuersation our workes and our Loue to prouoke others vnto good workes Concerning good Workes I propound three things 1 What workes are not good workes 2 What rules must be obserued to make our workes good workes 3 What workes are good in particular For the first the workes that are done to be seene of men are not good works The workes of persecutors are all nought all workes are nought that haue not repentance going before for good workes are the workes of the penitent all the workes that are done too late are thrust out of the Catalogue of good workes as to cry to God after a man hath stood out all the opportunities and seasons of grace It is a signe mens workes are not good when they hate the light and cannot abide to be reproued And of the like nature are those workes that are guided after the example of the multitude of which men say they doe as the most doe Lastly doth not the world hate them then suspect thy workes For the second that wee may haue comfort that God will account our workes good workes 1. They must be warranted by the word of God if wee doe truth wee must goe to the light that our deedes may be manifest that they are wrought in God 2. Our persons must be made good by Iustification we must be created in Christ Iesus Would wee worke the workes of God we must beleeue in him that God hath sent 3. Our workes must be finished 4. By mortification wee must purge ourselues that we may be meeâ—e for the Masters vse and prepared for euery worke wee would haue accepted as good Lastly the ends must be good and the ends of all good workes are 1. The glory of God 2. The discharge of our obedience 3. The edification of our neighbours 4. The testification of our Faith and Thankefulnesse 5. The escaping of the punishment of sinne and the destruction of the wicked 6. The answering of our high calling in Iesus Christ 7. The obtayning of the glory of Heauen For the third in our conuersation with men there are diuers kindes of good workes some spirituall some corporall they are good workes to instruct admonish incourage reproue and pray for others to pull an infant or weake man out of a flaming fire is a good worke and such is it to recouer a sinner by admonition counsell c. It is a good worke to couer infirmities yea a multitude of them and to forgiue trespasses and to ouercome euill with goodnes so also they are good workes to grieue with them that grieue in giuing honour to goe one before another to lift vp the iust praises of others to lend to the needy and to giue liberally and chearefully towards the relieuing of the necessities of the poore especially them of the houshold of Faith To conclude from the manner of phrase bearing fruit in euery good worke these things may be obserued First that good workes are fruits for they are such things as shew our Faith proue our planting and yeeld vs comfort in Gods acceptation of them Secondly that a religious minde will labour to get fruit of euery sort hee will not know a good worke but hee will desire to carry some fruit of it Thirdly a Christian man carries his fruit both because hee carries the blessing of his well-doing and because he is neuer without some fruit as also he shall be sure his workes will goe with him when all things else shall leaue him Thus farre of the eminencie of Christians in holy conuersation Increasing in the knowledge of God Whereas a Question might be asked what should wee doe that wee might attaine to the holinesse of life before described These words containe an answere to it that they must increase in the knowledge of God The words in themselues stand of three parts First the Grace Knowledge Secondly the Measure of it increase Thirdly the Obiect of God Of the Grace it selfe I haue intreated before onely from the repetition
Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head we should 1 Pray that God would open the eyes of our vnderstanding that wee might with sence and affection see what the hope of our calling is to become members of such a Body vnder such a Head 2 Take heed of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit 3 Consider our place in this Body and vnder this Head and not presume to know aboue what is meet 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer ourselues to be carried about by euery winde of doctrine and follow the truth in Loue without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the CHVRCH be the Body of CHRIST and wee Members of this Body wee should learne to carry our selues one towards another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimalation in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe out of the Simpathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuy at the gifts or place of other Christians should be banished out of our hearts Thus of the excellency of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace He is the beginning Secondly in the respect of the state of Glory Hee is the first begotten of the dead Hee is the beginning Christ may be sayd to be the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without GOD in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can be a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace vers 15.16.17 And if Christ be the Authour and beginning of Faith and Grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancy And in as much as hee is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous be righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still Thâ— first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold primogeniture of Christ Hee is the first begotten First in respect of eternall generation as he is the Sonne of God Of this before Secondly as hee is borne of the Virgin Mary for shee is said to bring forth her first begotten Sonne Thirdly when God raised Christ out of the Graue hee is said to beget his Sonne for so the words of the second Psalme Thou art my Sonne this day haue I begotten thee are applied to the Resurrection of CHRIST In that Christ is said to be the first begotten of the dead three things may be noted as implied heere concerning the members of Christ and three things concerning Christ himselfe as Head First concerning the Members these things may be gathered 1. That not onely wicked men but the true members of Christ dye Heb. 9. Psal. 89. 2 Sam. 14. The consideration of this that the godly must dye may serue for many Vses first Why doth vaine man dye then without wisedome secondly how shall wicked men escape their Couenant with Death must needes be disanulled thirdly it should cause vs deepely to digest the vanities of this life fourthly it should cause vs to take heede of Eues Least yee dye for it is out of all question dye wee must and therefore meete it were wee should prouide for it without mincing or procrastinating lastly we should incourage our selues and dye like the members of Christ with all willingnesse Faith and Patience 2 The gouernance of Christ reacheth as well to the dead as to the liuing Members This the faithfull were wont of old to note when they would say a man were dead they would say hee was ioyn'd to his people This should be a great encouragement vnto godly men to dye 3 From Coherence that if wee would haue Christ to be the first begotten to vs when wee are dead wee must subiect our selues to his Ordinances that hee may be the beginning of true Grace to vs while we liue Secondly concerning the Head these three things may be noted 1 That hee was among the dead
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
not I there is one onely truth for all Ministers to teach 5. They must resolue to winne the honour and reputation of their ministery for the worke of it not from the reward of it they must get their credit by preaching not by their great liuings And from hence also is impliedly to be collected the iust reproofe of many Ministers 1. Such as preach not some would preach and cannot some can preach but will not some neither can nor will all shall be iudged accordingly in the day of Christ when hee shall call for an account of their Stewardship 2. Such as preach but not Christ and these are not all of a sort for 1. some preach themselues not Christ or if they paint out Christ it is in their owne likenes so as vnder his name they commend themselues to the world 2. some preach but it is beside Christ in raking together mens inuentions And surely that so great affecting of humane authorities in preaching when it is with a kinde of neglect of the search of Scriptures as if they wanted wit or power cannot be iustified 3. Some preach but it is against Christ and such are they that care not couertly to contradict the maine Doctrines of Christ or else bend themselues in their whole ministery to strengthen the hands of the wicked and make sad the harts of the righteous Thirdly such as preach Christ but it is for enuy and to increase the bonds and disgraces of others or it is not diligently or they preach not Christ crucified they teach not soundly the doctrine of mortification or they preach not Christ risen againe they teach so coldly so barrainely so insufficiently as if Christ were still in the graue some there be that preach of Christ but it is chiefly of his Crowne and Scepter they are neuer kindled till they get into questions of Church-gouernement they teach their hearers the doctrine of reforming of Churches when they had more need to teach them how to reforme themselues and their households Admonishing and teaching There is some a-doe among Interpreters to put the difference betweene these two words Some thus Admonishing them that are out of the way teaching them that are in the way Some thus Admonishing them that are ignorant teaching them that haue knowledge Some thus Admonishing those that teach false doctrine or contradict the truth teaching such as are desirous to learne the truth Some thus Admonishing about things to be done teaching about things to be knowne Some thus Admonishing to stirre affection teaching to informe the vnderstanding But I thinke there is no necessitie thus to restraine the sences so as it may be thus Admonishing that is checking rebuking warning the ignorant wandring wayward slothfull dull or prophane hearers both about things to be done and knowne and teaching the rest the whole doctrine of Christ. Admonishing From this word these things may be obserued First Preachers must intend to rebuke sinne as well as to direct or comfort Secondly men commonly neuer care for instruction to grow in Christ till they be touched with the rebukes of the word for sinne Thirdly preaching may be said to admonish in diuers respects 1. the very sending of the Word preached to any place is a warning to men to looke to themselues and repent for then is the Axe layd to the roote of the Tree 2. Because preaching doth set before vs such examples as doe admonish 3. Because by it Christ secretly smites the earth that is the consciences of carnall men that are so glued to the earth many a time is their hearts smitten that the world little knowes of but especially by preaching are the publike abuses in the liues of men publikely reproued Euery man Euery one needs to be rebuked and admonished and there is no man nor woman but they are bound to stoope to the rebukes of the Word whether they be rich or poore learned or vnlearned Iew or Gentile young or old in authoritie or vnder authoritie conuerted or vnconuerted The Vse of all should be to teach vs to know them that are ouer vs and admonish vs in the Lord Now there are diuers reasons to perswade men to be willing to suffer admonition 1. It is noted to be in Gods account a beastly qualitie to rage or to be sencelesse when we are rebuked therefore Dauid saith be not as the Horse or Mule 2. If wee will not be rebuked sinne lyes at the doore and wee know not how soone wee may be arested with iudgement 3. Thou mayest by stubbornesse prouoke the Lord so much that in his very iudgement hee may set a continuall edge vpon the word to rebuke thy conscience so as rebukes being now turned into a punishment the Lord may consume thee by them eating vpon thy conscience as a moth till hee haue wearied thee with his secret buffets and terrours and then in the end cast thee off into a reprobate sense Woe is vnto man when the Lord in his Word or by his Spirit sets himselfe to disgrace and vexe him 4. Instruction is euill onely to him that forsaketh the way and hee that hateth correction shall dye It is a brand of a scorner to hate him that rebuketh him and a man that hardeneth his necke when hee is rebuked shall sodainely be destroyed and cannot be cured 5. The Lord may be so much incensed by sinnes of this kinde that at length there will be no remedy as he was by the Iewes 2 Chr. 36 Lastly great is the profit of admonition to such as are wise to make vse of it as these places show Psal. 141.5.6 Iob 5.15.16.17 36.8 to 16. Prou. 28.13 Teaching This is the second part of preaching this also is absolutely necessary we shall not partake of Christs riches or be fit to be presented to God without it Now that wee may profit by publike preaching wee must pray God by his Spirit to lead vs into all truth and wee must striue to be truly humble for the Lord will teach the humble his way and wee must be much in confessing our owne sinnes vnto God in secret wee must take heede of frowardnesse in trusting to our owne reasons and wils and affections and bring Faith to the word glorifying it in what wee vnderstand and wayting vpon God for what yet wee want mourning for our owne vnteachablenesse and praying God to be with the mouth of the Teacher opening to him a doore of vtterance Euery man This is againe added and not without reason for it imports First that euery man is bound to liue vnder some teaching and admonishing Ministerie Secondly that the people yea all Gods people must be instructed contrary to the doctrine of the Papists Thirdly a right perswasion of this that the word will admonish and teach euery man would make men more quiet vnder rebukes and more willing to be taught Hee saith not you but
euery man to import that the word hath not a particular quarrell at some one man but will finde out the sinnes of all men c. Wee see by experience that this is the sore in many mindes that eyther the Preacher should meddle with no body or not with such as they hee must not meddle with great men or not with Schollers and learned men c. In all wisdome These words may be vnderstood eyther of the subiect matter taught or of the instruments the Teachers or of the effect in the hearers For the first the word of God is well called wisedome eyther as it is the patterne or Image or resemblance of Gods euerlasting wisdome which from all eternitie in his counsell hee had conceiued or as it portrayeth out Christ who is the naturall wisedome of God or as it vnfoldeth the depths of Gods wise prouidence especially in his Church or comparatiuely with all the formes of Doctrine conceiued by the wisest of the Gentiles or any carnall men For the second these words may be referred to the Teachers and then the sence is they must teach in all wisdome They are called wise men and that they may teach in all wisdome first they must be sure they teach truth and not errours neither errors of Doctrine nor errours of fact It is a grieuous shame for Preachers out of the Pulpit of purpose to disgrace some kinde of men to report of them things vtterly vntrue especially to fayle often or vsually this way Secondly they must labour to expresse the power of the spirit as well as a sound forme of Doctrine Thirdly they must make vse of all opportunities and aduantages to worke vpon the people when a doore is opened To preach wisely is to preach seasonably Fourthly they cannot preach in the wisedome of God if they hunt after and effect that which the Apostle cals the wisedome of words or excellency of words Fiftly there is a speciall wisedome in fitting doctrine to the state of the heaters to giue euery one his owne portion Thirdly it may be said to be in all wisedome by effect in the hearers as being such a preaching as tends to worke true wisedome in the hearers as well as other graces a wisedome I say by which they vnderstand their owne way and denie their owne reason in the things of God becomming fooles that they may be wise and know their dayes of peace and accordingly gather in Summer euen in the seasons of Grace while it is yet called to day walking with the wise preferring spirituall things aboue all earthly as things that are truely excellent carefully watching ouer themselues and with all precisenesse or circumspection auoyding euen the lesser euils redeeming the time with all discretion labouring to auoid all occasions of iust offence and lastly considering and prouiding for their latter end Quest. But can all wisedome be attayned Ans. Hee saith all Wisedome eyther comparatiuely with the knowledges of the heathen or carnall men or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euery kinde That wee may present euery man The hearers are said to be presented to God by their Teachers in diuers respects First as they gather them out of the world into the profession of the Faith of Christ. Secondly by framing and working vpon the hearts of their hearers fitting them for Christ euen in the presence of Christ in his ordinances Thirdly by forcing men through the strength of terrour or comfort to runne and present themselues to God Fourthly they may be said to doe it in respect of their prayers carrying the suites of the people vnto God Fiftly they shall present them at the day of Iudgement when euery Teacher shall say Here Lord I am with the Children thou hast giuen mee This should teach the people so to order themselues towards their Ministers that they might haue incouragement to goe to God either for them or with them To this purpose they should honour them maintaine them obey them shew their hearts and states to them c. And woe is vnto them that despise Gods Ministers or discourage them that hate their doctrine or shun their societie howsoeuer they account of them yet these are the men should haue made way for them to Christ they are of his Priuie Chamber and the dust of their feete shall witnesse against contemners yea the time shall come when they would be glad to haue them excuse them to Christ but it shall not be graunted And Ministers also may from hence both be comforted considering the honour Christ hath done them and instructed to looke carefully to their Flockes and to goe to God for them and by all meanes to carry themselues so as they that must once giue an account for their People Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Text in some Copies but Stephanus hath it in and it is acknowledged of the Translators and Expositors both old and new and therefore perfection cannot be denyed onely the sence must be inquired into The faithfull are said to be perfect first comparatiuely with wicked men or the Gentiles vnconuerted Religion will make a man perfect in comparison of that which by nature man can attaine vnto secondly they may be said to be made perfect that is to want nothing that is absolutely necessary for saluation thirdly in righteousnesse there is perfection and so they shall be absolutely perfect at the day of Iudgement and are already perfect in respect of Iustification yea this word here vsed is giuen to the sanctification of the faithfull and that two wayes first as to be perfect notes nothing else but to be a strong man in Christ so Heb. 5. vlt. Secondly as to be vpright is accepted with God for perfection by the benefit of the Couenant of Grace and the Intercession of Christ Thus I thinke the very word is vsed in these places 1 Cor. 2.6 Phil. 3.15 Iames 1.17 Heb. 6.1.12.13 Thus there is perfection is Doctrine Heb. 6.1 In Faith Iames 2.22 In Hope 1 Pet. 1.13 In Loue 1 Iohn 4.18 Iohn 17.23 In Vnderstanding 1 Cor. 14.20 Quest. But who is a strong man in Christ or a perfect man as here Ans. First hee that is a strong man in Christ can forgiue his enemies and pray for them and doe good to them Mat. 5.48 Secondly hee doth finish his worke hee doth not beginne sleightly and worke for a spirt but perseuers The word vsed in that sence Iohn 17.4 Thirdly he doth hold a constant amitie and holy communion with Gods Children 1 Iohn 4.12 Iohn 17.23 Fourthly hee hath renounced the world denyed himselfe and consecrated his life to God Rom. 12.12 Fiftly he will not be carryed away with euery winde of Doctrine but will acknowledge and follow the truth with all constant vnmoueablenesse
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
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
spirit for sin till our hearts were as sore as were the Shechemites bodies 4 That wee are adopted into Gods fauour and communion with Saints and distinguished from all other men 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seede of Abraham 6. That through bearing the crosse the first fruites or our bloude should be readie to be offered for him that died for vs. The ends why circumcision was appointed were 1. To teach them by signification the things before mentioned 2. To be as a sacrament initiatorie to let them into the Church 3. To be a partition wall betweene them and the Gentiles and as fetters to restraine them from societie with them 4. To binde them to keepe the whole law 5. To be a seale both of the righteousnesse of faith and of their right and possession of the land of Canaan as a tipe of heauen There were three sorts of citizens in the old Church of the Iewes Isralites proselites and religious men Isralites were of the seede of Abraham those were bound to circumcision necessarily Proselites were Gentiles conuerted to the Iewish religion those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law Now there were certaine religious men of the Gentiles conuerted and embraced the couenant of God but were not subiect to circumcision such were Naaman and the Eunuch and others Now this circumcision after the comming of Christ was abolished 1. Because all effusion of bloud must cease when Christs bloud was shed 2. The partition wall was now taken downe and therefore there needed no signe of difference 3. The priesthood was changed and therefore the rites belonging to it also Obiect But Christ himselfe is said to be the minister of circumcision Solut. That was true 1. As he was giuen to the Iewes by expiation to performe what was promised to their fathers 2. He was a minister not of the law which he abolished and fulfilled in his comming but of the Iewes among whom he was conuersant for he preached not to the Gentiles He was a minister of circumcision that is he was a Preacher among the Iewes as Peter was the Apostle of circumcision Thus of circumcision made with hands Now concerning circumcision made without hands 5. things in this verse may be noted 1. The persons circumcised ye 2. The time are 3. The manner negatiuely set downe without hands 4. The forme of it putting of the bodie of sinnes of the flesh 5. The efficient cause the circumcision of Christ. In generall we may note that the case of the Gentiles is not worse then the Iewes we want sacrifices types oracles circumcision c. but wee haue the thing signified before the law they had the shaddow vnder the law they had the Image after the law we haue the body Quest. But what should bee the reason that the holy Ghost in this place and in diuerse others vseth such hard phrases and darke kindes of speech Answ. The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings 1. Thereby to execute vpon wicked men a strange and secret curse He speakes to them in parables 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes 3. In allegories the holy Ghost doth not only tell the thing but explicate it by comparisons as here 4. The hard places of Scripture are Gods chests wherein hee hides his treasure from wicked men 5. God hereby prouides for the constant nourishment of the faithfull that though now they finde a sweet rellish in the word yet if they come again to the same word there is such depths in it they may finde more food in it 6. God somewhat aimes at the humbling of the proud heart of man and will hereby make him see his wants and many waies buffet him 7. To excite in vs so much the more diligence 8. Some parts of Scripture are for an appointed time and till then they are sealed vp so a vaile is yet drawne ouer some parts of the Reuelation in things not yet accomplished so it was in Daniels time Thus in generall Circumcision without hands is a wonderfull worke of the spirit of grace wrought by the word vpon the members of Christ vpon their receiuing into the mysticall bodie by which corruption of nature is wounded beloued sins cast away with sorrow and the sinner receiued into an euerlasting communion with God and his Saints Now that there is such a worke as this in euery child of God is apparant by these places of Scripture Deut. 10.16 30.6 Ier. 4.4 Rom. 2.26 and this text The first thing here to be considered is the persons both in themselues ye and in their relation to Christ in whom and to other gifts mentioned before and imported in the word also Ye What graces we heare to be in Christ members we must looke to it that they be in vs it was no comfort to the Colossians that others were circumcised with circumcision without hands vnlesse it might be truly so said of them also which serues for great reproofe of many that neglect the power of all doctrine which is the application of it to themselues but this comes to passe either for want of faith or through preiudice or the slumbring of the spirit or the loue of secret sinne yea many lose the power of the doctrine by wandring obseruation how it may sute vnto others In whom Circumcision without hands is only found in such as are actually in Christ they only wound corruption of nature and cast away beloued sinneâ— with sorrow this is the difference between temporarie faith and iustifying faith There are three sorts of hearers in the Citie Some wholy prophane such as will mend nothing nor like to heare of mending Some openly sincere professing constantly this circumcision without hands A third sort partaking of the properties of both the former for they agree with the best in these things 1. In the loue of the ministerie and Ministers that preach faithfully 2. In the taste of the powers of the life to come finding the word often of singular power so as they receiue it with ioy and great admiration 3. In the defence of the truth they seeme as forward as any these are neere the kingdom of God as the Scribe was these are more then halfe perswaded as Agrippa was these are fired with desire many times to know what to doe to be saued as the young man in the Gospell was but alas all this brings them within the compasse of none of Gods promises and if they looke not to it fearefull apostacie will be the end of all this and they may proue most spitefull aduersaries of the same ministerie they admired and proud contemners of the same remorse with which themselues were often smitten and so their latter end be ten times
vnauoidable argument These cerenies are but shaddowes of that substance which now we haue and therefore it is a foolish thing to striue about the shaddow when we haue the substance Ceremonies were shaddowes in diuers respects 1. In respect of certainty of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shaddow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shaddow is darke so were the ceremonies 4. In respect of cessation a shaddow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ. It is added of things to come to keepe off the blow from our sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuerslie interpreted some referre the words to the next verse but without reason some supplie a word body and read but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now inioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenes of minde and worshipping of Angels aduancing himselfe in those things heâ— neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioints and bands increaseth with the increasing of God In these two verses he concludes against philosophie and therein specially against Angell-worship a deuise like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the primitue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuises 4. That this course tends to the high derogation of the honor of Christ who onely deserues all glorie and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend an other 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ. Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who ranne for prizes among whom there was one they called Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz let no man beare rule ouer you then the Apostles meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condemne them vers 19. This may teach the ministers of the Gospell to know and keepe their boundes and the people likewise not to suffer any to beare rule ouer their consciences with their own deuises It condemnes also the hellish pride and imperiousnes of the popish clergie in playing the iudges ouer mens consciences at their owne pleasures seeing we haue no iudge nor law-giuer but only Iesus Christ to whom the father hath giuen all power Quest. But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as iudges to assigne the crowne to them that runne well Answ. They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a feild the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth Many receiue the grace of God in vaine Many come neere the kingdome of God with the Scribe and yet loose Many loose what they haue wrought Hence that exhortation let no man take away your crowne The vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honors of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianitie to wicked men but especially this reproueth those men that hauing runne well for a time suffer themselues to be hindred and so loose the prize Many are the waies the diuell hath to hinder men in running sometimes by raising vp aduersaries and outward molestations sometimes he casts shame in their way and names of reproach sometimes he iniects tentations sometimes he leauens them by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnesse to looke to our selues after we set out in the race of Christian profession that no man take our crowne and to this end we must consider both what to shunne and what to follow
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
part past feeling and many of them deliuered vp to a reprobate sence as ascourge of other sinnes and and foule vices which abound in them these are the shame of our assemblies and many times visited with secret and horrible Iudgements Inordinate affection the originall word notes internall vncleannesse especially the burning and flaming of lust though it neuer come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of minde as is carried and fired with euery occasion or temptation this is the lust of concupiscence and howsoeuer the world little cares for this euill yet let true Christians striue to keep their hearts pure and cleane from it for they were as good haue a burning fire in them Secondly those lusts fight against the soule they wound and pierce the conscience Thirdly the diuell beginnes the frame of his worke in these hee desires no more liberty then to be allowed to beget these lusts in the hart He is not called the father of lusts for nothing he can by these inordinate thoughts and affections erect vnto himselfe such strong holds was nothing but the mighty power of God can cast downe Fourthly the Apostle sayth lust is foolish and noysome and drownes men in perdition Fiftly they hinder the efficacy of the word that 's the reason why diuers men women are euer learning are neuer able to come to the knowledge of the truth euen this they are carried about with diuerse lusts Sixtly they greatly purge vpon faith and hope they hinder or weaken the trust on the grace of God brought vs by Iesus Christ and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance Seuenthly those monstrous crimes mentioned in the first to the Romans grow originally from these lusts The vses of all these together now follow And first wee may hence see great cause of thankefulnesse if the Lord haue deliuered vs and kept vs from these monstrous abhominations and especially if the Lord haue made vs sincere to looke to and pray against and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts if there were nothing else to breake the pride of our natures this should to consider seriously what monstrous diuelish filthinesse Sathan hath wrought others too and if God should leaue vs might bring the best of vs to But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses The remedies are of two sorts First for such as haue beene guilty of any of the former vncleanesses Secondly for such as would preserue themselues against them that they might not be defiled with them There are two principall remedies for the vncleane person The first is marriage or the right vse of it if it be in single persons they must remember the Apostles words it is better to marrie then to burne and if they be married they must know that the loue of their husbands or wiues is the speciall helpe to driue away these impure pollutions for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations and if they finde as it is certaine euery vncleane person doth finde want of loue to their owne husbands or wiues then must they begge affection of God by daily and earnest prayer But in the second place vnclean persons must know that marriage alone will not serue turne but they must adde repentance for lamentable experience shewes that marriage without repentance abates not the power of lust And therefore such as would deliuer their soules from the vengeance to come due vnto them for vncleannesse whether inward or outward must seeke to God and with many prayers and teares begge pardon they must bee washed from filthinesse by the bloud of Christ and the teares of true repentance Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions and therfore the Apostle vseth the word washed to note the repentance of the Corinthians from these and such like sinnes Now there can be no washing without water neither will a drop or two serue turne Secondly that those that are not guilty may be preserued against vncleannesse these things are of great vse and profit First the word of God and the sound knowledge of it for sayth the Lord in the second of Prouerbs If thou wilt receiue my words and hide my commandements within thee if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shall counsell vnderstanding preserue thee deliuer thee from the euill way and from the strange woman which flattereth with her words and forsaketh the guide of her youth and forgetteth the couenant of her God and heereunto agreeth Dauid for propounding this question by what meanes a young man might cleanse his heart hee answereth by taking heed to the word So Saint Iohn speaking to the young men sayth the word of God abideth in you and ye haue ouercome the wicked one Secondly meditation is another great preseruatiue wouldst thou remoue wickednesse from thy flesh euen all the vanities of youth then thou must remember thy creator in the dayes of thy youth Thou must much and often think of the Lord God that made thee not that thou shouldest wallow in the mire of these swinish pollutions Besides it is profitable to force thy hart to the often meditation of thine owne mortallity that the thoughts of thy death may be a kind of death to thy lusts this the Apostle Peter implies when he sayth as strangers and pilgrims abstaine from fleshly lusts manifestly importing that if we did seriously thinke that we are heere but strangers and pilgrims it would tame the violence of these hatefull lusts Also we should much ponder vpon the examples of such as haue sinned and the Lord hath fearfully visited them both for and in their sinne for all those things came vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come The third preseruatiue is daily earnest and constant prayer vnto God against them And if we feele the beginning to rise in vs we should labour for speciall sorrowes euen with griefe of heart to racke and crucifie them Lust will not vsually out of the soule if it get any footing till it be fired out with confession and godly sorrow And therefore the Apostle vseth the phrase of crucifying the lusts of the flesh And that praier is a remedy the Apostles ownly practise shewes for when sathan buffeted him he praied vnto God and that thrice that he might get the temptation to depart from him The fourth preseruatiue is to walke in loue
in worde In nature and so the Prophet Dauid saith men of high degree are a lie In worke and so men lie either through hipocrisie or deceite Hipocrisie is lying whether it be in worship to God or carriage towardes men Deceit is lying and therefore the bread of deceit is called bread of lying Prouerb 20.17 But most properly a lie is in word and so there is a lie in doctrine when men teach falshood or applie truthes to wrong persons or for wrong ends The Diuell is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so do they in slaundering and flattering But most strictly lying is in the report of thinges vntrue in conuersing with men whether at home or abroade There are many reasons why a Christian should take heede of lying First if we consider the cause of lying it is the Diuell he is the father of lies Secondly if we consider the nature of a lie it is most shamefull and hatefull and therefore the liar denies his lie because he is a shamed to be taken with it And our Swaggerers hold the lie so disgraceful that they will reuenge it many times with blood Riches cannot adde so much grace to a man as lying will bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a liarf. And the Lord vseth to recken lying with the most monstruous sinnes to make vs the more to hate it as we may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly on the contrarie to speake the truth is to shew righteousnesse A mouth without guile is a marke of Gods redeemed and the remnant of Israell as ingenerall they will do no iniquitie so in speciall they will not speake lies Fourthly in the Epistle to the Ephesians the Apostle reasons thus Put away lying speake euery man truth to his neighbour for we are members one of an other It were most vnnaturall for the head to lie to the hand or one member to be false to an other so vnnaturall is it for Christians to lie one to an other For they are or professe to be members one of an other Fiftly if we consider the effects or consequents of lying for it makes vs abhominable to God as they that do truly are Gods delight so lying lippes are abhomination to the Lord and a liars tongue is one of the 7. abhominable thinges which Salomon reckoneth vp The law also is giuen to liars among the rest as the Apostle to Timothie affirmes It is one of the sinnes that bringes vpon a mans soule and bodie the forfeiture of the law If lying be not restrained in time thou maiest get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it and that will both increase thy sinne and the guilt of it Besides thou wilt loose thy credit so that thou wilt hardly be beleeued if thou speake the truth Sixthly know that God will enter into iudgement with all liars sometimes by ordinarie iudgements sometimes by extraordinary as he did with Ananiah and Saphirah Now the holy Ghost saith he that speaketh lies shall not escape but God will destroy them that speake leasings or if we could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in them but more especially they are in a cursed condition that seeke lies and teach their tongues to lie neither let men please themselues that they can do it couertly For liars are for the most part easily found out there is among the rest 3. signes of a liar and in one of the three he vsually discouers himselfe 1. To vary incontinently 2. To hearken to a false tongue 3. To loue lies But let euery one that feareth God obey this counsell of the Apostle to put lying in the Catalogue of sinnes he would daily watch against And because by nature wee are all prone vnto this sinne we should remember it euen in our praiers to God that he would remoue far from vs vanitie and lies Before I passe from this vice there are certaine questions to be answered as first whether all lying be sinne or no. That this may be vnderstood men vse to deuide lies into three sortes There is an ossicious and a pernicious and a iesting lie All men condemne the pernicious lie many excuse the lie in iest and some commend the officious lie but the truth is all are naught And therefore the Apostle saith lie not at all for he speaketh indefinitely But it will bee obiected that the midwiues and Rahab and Micholl did lie but it must be answered that their zeale and pietie was to be praised but the meanes they vsed was not to be imitated If any obiect that the Patriarches vsed lying they must know that diuers speeches of theirs which to some seeme to be lies indeed were not For Sarah was Abrahams sister and Iacob was Isacks first borne by diuine dispensation and prophetically so Paules speech about the high Priest may be excused when he saith he knew not that he was the high Priest For from the death of Christ the right of the Priesthood ceased If it be further obiected that of two euils the lesse is to be chosen I answere that that rule is to be vnderstood of euils of inconuenience not of euils of sinne Now that it may further appeare that it is not lawfull to lie no though it were to saue others from great danger These reasons may be weied First we may not doe euill that good may come of it 2ly Peter was rebuked for dissembling though it were as hee conceiued to a good end euen to auoyd offence and scandall 3ly nay it is not lawfull to him though it were to defend Gods cause or to preuent his dishonour therefore Iob saith earnestly and in great heat will ye speake wickedly for God and talke deceitfully for him will yee accept his person c. 4ly If wee might lye to saue others out of danger then wee might lye to saue our selues also for we are not more bound to care for the safetie of others then our owne but we may not lye to saue our selues for then Peter had not sinned by denying his Master keeping his faith and his heart seeing it was to saue his owne life Lastly we might as well commit fornication with the Moabite to draw them to our religion or steale from rich men to giue to the poore as to lye to profit Quest. But is it not lawfull to suppresse the truth sometimes Answ. Truth is either
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.
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
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
that some translate to make perfect is translated by others to consecrate Heb. 1.10 and 5.9 which importeth that Christ may be said to be perfect because hee was separated or dedicated or called to perfection or hath a perfect calling 3 In respect of acceptation not in respect of operation the Lord accounting our confession of imperfection for perfection 4 In respect of parts though not in respect of degrees hee is perfect in that he hath holinesse in euery part though not in such measure Thus to be perfect is to be sanctified thorowout 5 Comparatiuely not positiuely comparatiuely I say either with carnall men or ordinary hearers or infants in grace A Christian that makes conscience of all his waies and can loue his enemies is perfect in comparison of carnall men that follow the swinge of their owne corruptions and affections and so hee is too in respect of ordinarie hearers that seeke not the power of godlinesse and as for infants in grace t is perfection to be of ripe age or strong in the grace or knowledge of Iesus Christ And so the doctrine that is to be propounded is called the doctrine of perfection 6 In respect of truth though not in respect of absolutenesse thus he is perfect because he desires and indeuours after perfection though in act hee attaine it not Thus vprightnesse is the perfection of a Christian after calling 7 In respect of men or common estimation and so hee is perfect that is vnrebukeable 8 In respect of the end and so he may be said to be perfect three waies 1 In intention because he sets perfection as a marke to shoot at 2 In respect of duration because he holds out to the end 3 In respect of accomplishment because hee finisheth what he vndertaketh in godlinesse or mortification he doth it not by halfes or in some parts of it for so to perfect is translated to finish Heere then we see what we must doe to be perfect men we must confesse conscionably our imperfection we must liue in vprightnesse and not in any grosse or presumptuous sinne wee must finish what we vndertake in godlinesse and we must striue after perfection wee must loue our enemies and rule our tongues and let patience haue her perfect worke hee that doth this is a perfect man But a man shall neuer attaine vnto this vnlesse he labour for much knowledge and to that end exercise himselfe in the word of righteousnesse and besides a man must withdraw himselfe from the world and deuote himselfe to sinceritie and especially a man must get a great deale of loue for that is the bond of all perfectnesse Full The faithfull are said to be full both in respect of the number of faithfull persons added to the Church and in respect of the plentifull performance of the rich promises of God and in respect of holding out till their course be fulfilled but I take it to be meant of fulnesse in graces and duties in both fulnesse is required in duties fulnesse is taken for abundance and sometimes for the fulfilling of some particular office or charge both are required in graces there is a fulnesse of faith and knowledge and of zeale and of ioy The fulnesse of faith is the confidence and vndaunted assurance of it the fulnesse of knowledge is the largenesse of vnderstanding and discretion the fulnesse of zeale is the power of wordes and affections the fulnesse of ioy is the truth and contentment of it Hence wee may discerne the state of the soule of a Christian it is like a vessell vnder the conduit pipe of Gods ordinances filling more and more by the influence of Christ till it come to be brim-full Hence we may see cause to be greatly humbled because our workes are not full before God Now if any shall thinke this doctrine of fulnesse to be a doctrine of discouragement he may note these things for remoouall of that obiection 1 That it is a kingdome men labour about and therfore should not thinke much if much be required of them 2 We may fill spiritually though we do not discerne it 3 God requires not fulnes at first but by degrees 4 That the Lord hath in many Scriptures promised to help vs against all tentations and impediments whether arising from our owne weaknesse or from without vs. In all the will of God Caietan a Papist makes a stop at all and reads it in euery thing by the will of God and deliuers the sense thus That yee may be consummate in respect of your selues full in respect of others in euery spirituall thing by the will of God that is not by your owne merits note that but by the grace of Gods will But I thinke it should be read as ordinarily it is read and so I obserue that we should take counsell for the informing of our faith and reforming and perfecting of our liues at the will of God Which serues for great reproofe of the course of the most men who are aduised and guided either by carnall reason or by the lusts and wills of their carnall freinds or the lusts and tentations of Satan himselfe or the inclination of their owne flesh how are worlds of men swayed by these or some of these almost in all matters of religion if reformation and the practise of the sinceritie of the Gospell may not get the consent of their owne carnall reason or of such and such friends c. then it must neuer be gone about But contrariwise we should learne to sticke to Gods will in all things yea we should pray earnestly that wee might neuer be beaten from this Anchor-hold but that in all estates in prosperitie and aduersitie in life and death we might constantly exalt the glory of Gods will to yeeld it for euer our acknowledgment of soueraigntie ouer vs Secondly note heere that wee must respect all Gods will and thus wee are tyed to respect all the will of God both in respect of knowledge and in respect of practise for wee should labour to be made rich in all things in all kinde of vtterance and in all knowledge we should be expert in the word of righteousnesse accustoming our selues continually to exercise our wits about discerning of good or euill out of the worde in practise wee must haue respect to euery commandement of God and as Dauid did we must labour to doe all Gods will and not be like Saul or Herod This may serue first for confutation of the Papists that will not allow the will of God to be the onely rule though they grant it to be a perfect rule But let vs detest their subtle distinction and in the simplicitie that is in Christ Iesus acknowledge that there is a will of God for euery opinion and worke of euery man of God sufficient to make him perfect in all knowledge and euery good worke Againe if this
wisedome and circumspection Quest. How should they shew it that they did remember his bondes Answ. 1 By praying for him to God 2 By shewing like patience vnder their Crosses 3 By constant profession of the doctrine he suffred for 4 By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5 By supplying their wants 3 As any haue been more gratious so they haue beene more streitened and opprest by the wicked 4 The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5 The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace he meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1 That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2 That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thinges 1 Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2 Be sure you loose it not neuer be without it matters not though ye loose some credit or wealth or friends c. so you keepe grace still with you 3 Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Lattin coppies read Missa ab Epheso But the greeke coppies generally agree that it was from Rome But it is no great matter for the certainty of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The substance of all Theologie exprest briefly in this Epistle as is manifested by instance The Precepts of life The Epilogue Verse 1.2 Verse 3. Verse 4.5 Verse 5.6 Verse 7.8 Verse 9.10.11 Verse 12.13.14 Verse 15 16.17 Verse 18.19.20 Verse 21.22 Verse 23. Verse 28. Verse 29. Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timâ—theus our Brother Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Verse 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 tâ—uely knew the grace of God Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ. Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfiâ—led with knowledge of his wiâ—â— in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please hiâ— in all things being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light Verse 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes Verse 15. Who is the Image of the inuisible God the first borne of euery creature Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Verse 17. And he is before all things and in him all things consist Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things he might haue the preeminence Verse 19. For it pleased the Father that in him should all fulnes dwell Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers enemies because your mindes were set in euill workes hath he now also reconciled Verse 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight Verse 23. If ye continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Mâ—nister Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my â—lesh for his bodies sake which is the Church Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus Verse 29. Whereunto I also labour and striue according to his working which worketh in me mightily A Description of the Author of this Epistle Phil. 3.5 Acts 23.6 Acts 22.3 Phil. 3. Titus 1.12 Phil. 3.6 Gal. 1.13.14 1 Tim. 1. Acts 8.9 Act 22.26 1 Tim. 2. 2 Cor. 6.