the flocke that depends vpon them it is not sufficient that men preach somwhere God cals for an account of their stewardship in their owne charge they must tend their owne heards he were a strange Husbandman that would plow his neighbours field and let his owne lie vntilled it is vile corruption to be intent when we labour for others and remisse when we labour for our owne people Luke the beloued Phisition There is some adoe amongst Interpreters who this Luke should be but I incline to them that thinke it was Luke the Euangelist but whosoeuer it was three things may be here obserued 1. That the Church of God hath alwaies consisted of men of diuers callings so as no lawfull calling is excluded nor yet any only taken 2. That Phisicke hath beene of ancient honour and vse in the Church we see it here in the Apostles time and it was long before also for there were Phisiâ—ions in Iosephs time n Gen. 50.2 4. Sorts of men may be reproued concerning Phisick 4. Sorts of men reproued about Phisicke or Phisitions 1. Such as totally neglect them though they haue neede to vse them yet our Sauiour Christ saith the sicke neede a Phisition o 2. Such as are waiward and will not be cured that is such as through impatiencie will not be ordered by this meanes in the manner they should be 3. Such as put their whole trust in phisicke as Asa did neglecting to seeke vnto God for helpe yea it is to be noted in Asa that his disease being but ordinary yet to neglect the Lord in it was a great sinne for though God hath allowed phisicke as an helpe yet it was neuer his meaning to robbe himselfe of his owne glory 4. Such as will out of pride and nicenesse be tampering with their bodies in phisicke when there is no need contrarie to that of our Sauiour Christ The whole neede not the Phisition Now in as much as many times it is manifest phisicke doth no good to the diseased we are to vnderstand three things first that this may be the fault of carelesse and ignorant Phisitians 2. That as we grow monsters in the world by sinning ouer-passing the deedes of the wicked so the Lord sometimes by bringing in strong and new diseases doth ouerpasse the skill of the Phisitians 3. God for sinnes or triall may restraine the blessing vpon the meanes which else would be auaileable The third thing I note is that the holy Ghost giues this praise to a godly Phisitian importing that a Phisitian should be a man sound in religion and zealous for the truth and knowne and beloued in the Church for as it is certaine godly and religious Phisitians may doe much good in the dangers of their patients so miserable experience shewes that popish and superstitious Phisitians doe exceeding much hurt by working vpon those opportunities to seduce and peruert men And Demas This is that Demas that afterward forsooke Paul and imbraced this present world from the consideration of whose estate wee may obserue three things 1. That the vices of men by the profession of the truth may bee restrained when they are not cured This mans loue of the world was in him when he was at the best but it was curbed and held downe and so it is with many hypocrites and therefore men should be warned and looke to themselues that they be not deceiued by taking the restraint of the outward practise of some euill for the true mortification of them It is many times a great hand of God vpon vnsound hearted men that at their best they are seene into and not greatly esteemed it seemes it was so with this man for if we marke it the Apostle not only reckons him in the last place but he names him also without any manner of praise as if he would import that hee durst not commend him to the Churches Wee should here learne what to doe towards such from the example of the Apostle Now if any would know more fully what is to be done and how they should carry themselues towards such as they iustly doubt and feare not to be right though they make profession there are three rules to be obserued 3. Rules for our practise concerning such as vvee suspect in their profession 1. Pity them pray for them and admonish them 2. Commit not thy selfe vnto them but bee well aduised before thou conuerse inwardly with them It is true that the practise of this rule is strangly censured when those kinde of people perceiue themselues not to be regarded so much as they would bee for vsually if in discretion men prooue before they trust they are taxed of pride and haughtinesse yet considering the vile hypocrisie that is in many it is better to be so censured without cause then to be beguiled by men that make their religion but a cloake to their owne ends The third rule is that while they stand and fall not into open sinne thou maiest not traduce them but conceale thy dislikes till God lay them open vnlesse greater danger might ensue by the concealement for the Lord may make him sound and giue him repentance Paul doth not dispraise Demas here as he doth not commend him Thirdly we may in this man note the propertie of many hypocrites they will not be discountenanced they are vsually impudent this man thrusts himselfe into the Apostles company and will be commended to the Churches he will haue a place though it be the last place VER 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house HItherto of salutations signified now the Salutations required follow and these are particular vers 15.16.17 generall v. 18. The particulars concerne either Laodiceans v. 15.16 or the Colossean preacher vers 17. who is not onely saluted but exhorted or rebuked by intimation In the salutation of the Laodiceans obserue two things first the persons who are to be saluted v. 15. 2. A speciall direction for the open reading of two Epistles v. 16. The persons are the brethren in generall and Nymphas in speciall and the houshold of Nymphas Salute the brethren which are at Laodicea 1. Christian curtesie ought to haue in it a holy remembrance of absent friends 2. It is not vanitie or weakenesse but may stand with singular gifts and graces of minde to be industrious and large hearted in the many remembrances of all sorts of Christians 3. It is profitable that men of great gifts and place should preserue their memory with others though it be but in these lighter complements of salutation for many times it may inflame much affection to godlinesse in such to whom they send their salutations 4. God hath his choice amongst men for here he takes notice of the brethren in Laodicea onely God doth not driue in whole townes of men into the field of his grace at once for as it was then in turning men from gentilisme so it is now in
afflictions but reioyce in them rather that for diuers reasons First because they are the afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned me and it is my ioy to think that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly 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 I haue receiued this Commission concerning the Gospel immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not only Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mystery which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle 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 considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make known to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly 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 neyther should you euer cast away the confidence of your assurance and hope or grow weary heerein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him Verse 29. Whereunto I also labour and strâ—â—e according to his working which worketh in me mightily And sâ—â—â—hly being incouraged with that successe which the LORD hath giuen to my ministery I will labour at I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4. The assurance of a lawfull Calling serues for many vses fol 5. Gods Children called Saints in this life in foure respects fol. 7. Comforts for the dispised Saints with answere of some Obiections fol. 7. 8. How Saints may be knowne fol. 9. Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things fol. 10. 11. Idlenesse in Professors taxed fol. 11. Seuerall Vses arising out of the consideration of this that wee are Brethren fol. 13. How wee may get into Christ and how we may know whether we be in Christ fol. 13. 14 Spirituall things are the best things for nine reasons fol. 15. The Motiues and the manner of Thankesgiuing to God fol. 20. Foure Rules of tryall in our Thankesgiuing to God for others fol. 21. A Child of God neuer giues thankes but he hath cause to pray and contrariwise fol. 21. Foure sorts of prayers for others fol. 21. 68. Fiue reasons to warrant praying euery day fol. 22. The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want of Faith the incouragements to beleeue and the defects of the common Protestants Faith fol. 23. 24. 25. 26. 27. 28 29. 30. 31. 32. Indiscretion is not the cause of the reproaches and troubles of Christians fol. 33. The surest way to get Credit is to get Grace fol. 34. Foure Signes of Vaine-glory fol. 34. Seauen Obseruations about Loue. fol. 35. Seauen things to be shewed in Christian Loue. fol. 36. Foure things in the manner of our loue fol. 37. Motiues to perswade to the exercise of mutuall loue fol. 38. 39. 40. Eight helpes of Loue. fol. 41. 42. The defects of the common Protestants Charitie or Loue. fol. 42. 43. Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hopâ— fol. 45. 46. What wee must doe if we would haue heauen when we die fol. 46. What profit good men get by hearing Sermons fol. 49. 50. The sorts of euill hearers with their miserie fol. 50. 51. How the Word is said to be a word of truth and that it worketh truth in vs six wayes fol. 52. Concerning the Gospell what it containes 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 fol. 55. 56. There is a season for fruit fol. 58. Seauen things to be done that we may heare the Word in truth fol. 59. The causes of fruitlesse hearing fol. 60. The great commodities of assurance ibid. Who loue not God and who loue not men fol. 64. To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer fol. 66. 67. Why many pray and speede not fol. 67. What wee should seeke to know Motiues to knowledge and rules for attaining knowledge fol. 70. 71. Signes of a naturall man fol. 73. Who make Schisme in the Church fol. 73. Rules for Contemplation fol. 75. Tenne Obiections against Knowledge answered out of Prou. 8. fol. 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 fol. 76. 77. 78. Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse fol. 78 79. 80. Nine Reasons against merit fol. 81. What it is to walke worthy of the Lord it hath sixe things in it fol. 82. Eight rules to be obserued if we would please God and sixe rules if we would please men fol. 83.
their vnderstanding giues them liberty and sowes pillowes vnder their fleshly and worldly elbowes Eightly Some heare fearefully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israell were to come neere the Mount n Heb 12 19. Ninthly Some like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him o Mat 21 45 46. and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinnefull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by hearing Sermons and comming to Church they can asswage the trouble of their mindes and dull the stinging cares of their hearts Secondly some are like the young man for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe p Math. 19. Thirdly Some heare and say God forbid q Luke 20 76. It is pitty it should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher r Math 3 8. Fiftly But aboue all others they are strang hearers that are mentioned Math. 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 Math. 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 The misery of euill hearers 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 sense of the horror of Gods indignation Å¿ Jer 7 22 29. c. The dust of the feete of Gods messengers will rise in iudgement against such hearers t Math. 10.14 It shall be easier for Niniâ—eh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers u Math. 12.41 c. Yea all their suites for mercy are abomination in Gods sight x Prou. 28 9. A heauie eare is noted for a singular iudgement Math. 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 cannot affect men then I say as the Lord said to the Prophet of such persons Hee that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the discription 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 either 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 The properties of the Word 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 Psalm 119.89.144.152 Philip. 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 Heb. 4.12 Eph. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psalm 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweete Psal 119.14.111.143.162 Eightly It is apt for generation it hath a quickening power Psalm 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 Eleuenthly 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 How the word is said to be a word of truth Here the word of God is said 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 it selfe 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 antiquity of the Story 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 piety righteousnesse and diuine worship contained it it the dureablenesse 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 The word worketh truth in vs six wayes 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 six waies First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worshippe 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
Patience is a good signe that men are good hearers of the Word and that they practise what they heare g Luke 8.15 Men are not therefore miserable because they suffer much h Matt 5.10 Christians neede not to be ashamed to suffer i 2 Tim 1.22 they may bee troubled on euery side yet not distressed they may be perplexed and yet not despaire they may be persecuted and yet not forsaken they may be cast downe and yet not destroyed k 2 Cor 4.8.9 Patience is a vertue full of good fruites it appeaseth strife l Prou 15.18 25. it helps away the Crosse it is impatiencie and stubbornnesse that makes the Father continue to beate his childe it fits vs for perseuerance with comfort as the Coherence shewes The patient abiding of the poore shall not perish for euer m Psal 9. but they shall receiue at the length a crowne of life n Iames 1.12 The worth of this grace appeares by the hurt of impatiencie for Impatiencie exalts folly o Pro 14.17 depriues a man of the possession of his owne soule p Luke 22.19 dishonours all a mans gifts and graces and all the good things hee hath before done q Iob 4.6 c. c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse and now weares the Crowne r Heb 12.1.2.3 The things we commonly beare are nothing to that Christ and the Martyrs haue borne wee haue not yet resisted vnto bloud Å¿ Vers 4. by suffering wee may reape the comfort that wee are Sonnes and not Bastards t Vers 5.6.7.8 besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life u Ver. 9.10.11 What wee must doe that wee may be patient That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath x Pro 14.29 Iames 1.3.4.6 Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not to be troubled if we beleeue in God the Father in Iesus Christ y Iohn 14.1 When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction z Rom 5.1.2.4 John 14.27 Thirdly we must be much in the meditation of the comforts of another life Fourthly we must be often and constant in prayer * Rom. 12.12 Fifthly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of Patience a Reuel 3.9 the Comforts of the Scripture beget both Patience and Hope b Rom. 15.4 Sixthly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobriety and temperance in their hearts and carriage c 2 Pet. 1.6 Seauenthly if we would haue patience wee must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs d Heb. 12.1 Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie We must shew Patience in seuen things Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that he hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom wee converse that shew themselues to be so out of weaknesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes 1.5 Reu. 2.8 1 Pet. 4 12. c. 4. In tentations there is vse of Patience both in waiting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Hebr. 6.12 and â—0 35 36 37 38. 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reuel 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs Motiues to Long-suffering must order vs aright in our selues and toward other in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandment we should suffer long f Mat. 5.21.22.45 Rom. 12.21 besides e Exod. 34.6 1 Pet. 2.22 iniuries befalls vs by Gods prouidence g 2 Sam. 16.10 and reuenge is Gods right h Rom. 12.19 Moreouer these raging and reuengefull affections are great hinderances both to Prayer i 1 Tim. 2.8 and to the profit of the Word k Iames 1.21 And lastly anger lets the Diuell into a mans heart l Ephes 4.21 Quest 1. But how should I preuent it being wronged Ans First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions m Phil. 2.3 and contentious persons n Prou. 22.26 Thirdly Quest bee daily iealous ouer thine affection and keepe them downe by prayer Quest 2. What if passion do sodainely surprize me Ans 1. Ans How to preuent anger desire of reuenge being wronged Conceale it o Prou. 12.16 2. Depart from them with whom thou art angry p 1 Sam. 20.34 Gen. 27.43.44 3. Appoint at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath q Ephes 4.26 Towards others we must shew the practise of this vertue thus In things that might displease vs but not hurt vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries Quest see them and forgiue them and in the greater wrongs Ans thou must seeke the help of the Magistrate and the Law after thou hast sought all priuate meanes by intreaty offers of peace desire of Arbitration c. follow the Law with loue to thy aduersarie without passion or rage and in the issues bee moderate
this world with Demas Many fall away for the Crosse and all are catcht with the deceitfulnesse of some sinne Quest. But may the faithfull fall away and not continue Answ The faithfull may lose and fall from 1. some degrees of innocency of life 2. Some degrees of the working and efficacie of Gods Spirit 3. Some degrees of Communion with Christ Their Communion may be lessened though their vnion can not be dissolued 4. from Faith Quoad sensâ—â— Quoad gradum Quoad actâ—â— Quoad doctrinam Quoad media doctrinae Seauen things from which the Elect can neuer fall Psal 94.14.145 14. Motiues to continuance of which 〈◊〉 â—â—kes mention heere And thus they may fall in respect of sense in respâ—â—â— of some degree in respect of some acts of faith in respect of some Doctrine of Faith and lastly in respect of the meanes of the doctrine of Faith But there are seauen things from which the Elect can neuer fall first eternall life Iohn 10.29 secondly confirming grace in some measure Psalm 14.5 thirdly remission of sinnes past Esa 43.25 Fourthly the seed either of doctrine or grace 1 Iohn 3.9 Fiftly the spirit of sanctification Sixtly the habite of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that wee might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue sound comfort that wee are the Disciples of Christ c Ioh. 8.31.32 Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe d Luke 9.62 The branch cannot beare fruit except it abide in the Vine e Iob. 15.4 And if they continue not with vs it is because they were not of vs f 1 Iohâ— 2.19 It had beene better for men neuer to haue knowne the way of righteousnes then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning g 2 Pet 2 19.20 Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them h Psal 77.11 They may go to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue Eight rules â—or Continuance thou must obserue eight rules First thou must get a continuing faith get thee an infallible assurance of God fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit i Joh. 6 40. Secondly thou must at first be throughly cleansed of all thy filthinesse making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must bee sure thou get a new heart for the old heart is deceitfull and will not hold out in any thing that is good k Ezek. 36.26.27 Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societieâ— and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them l Ier 32 39 40 â—hil 1 5 6. Fiftly thou must see to it that thou get knowledge as well as affection m Hos 2.19.20 Psal 145.20.14 and affection as well as knowledgen. Sixtly thou must so receiue the truth of â—he doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men o Math 16.16 Seuenthly Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long p Iohn 10.28 Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued q Ephes 4 13.14 The summe of all in that if we get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if wee conuerse with Gods children if we haue wise affections that are warmed with pietie and shewed with discretion if wee make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot bee moued And out of all this wee may discerne the cause of the backe-sliding of many either they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleighthie in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts Helpes for continuance For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers r Heb 12 1. 10 24. 1 Tim 2 1. secondly from the immortall seede which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Å¿ 1 Iohn 3 9. Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Coâ—enant runne for when God saith He will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him t Ier 32 4. And in another place he saith hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them u Ephes 36 26.27 Fourthly
beggars they remember not that to take the Gospell from Ierusalem was to leaue their houses as well as Gods House desolate r Mat 23.37.38.39 and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements Å¿ Hos 4.1.2 and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance Vse 2 into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to go about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mysterie is glorious and it is so First if we respect the originall of it it was begotten and conceiued in the bosome of Eternitie Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God t Reuel 5. It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before u Esa 1.10 Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light x 1 Pet 2.9 Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Nine Vses of the Doctrine of the calling of the Gentiles Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for Iaphet is perswaded to dwell in the Tents of Sem x Gen. 9.27 That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles y Esa 11.10 Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled z Ier 16.19 The concourse to the preaching of the word which Micha and Zacharie foretold is likewise verified a Mich 4.1 Zach 8.20 Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tied to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling to himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may go to heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and Sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sense of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightily and effectually these worlds of people to the obedience of faith and such a tender sense of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are wee deafe and heare not and blind and see not Eightly in that he saith that this mysterie is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truely glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation b Esa 12.3 and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish nation pray heartily for their restoring since they were cut off that wee might be grafted on c Rom. 11. and the Law came out of Sion and the word of the Lord out of Ierusalem d Esa 2. Which riches is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospell to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meate and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants wee should striue to doe the same worke wee should bewaile our sinnes with the same sorrowe and watch ouer our liues with the same care and abound in the same fruites of righteousnesse and liue by faith in all tryalls and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid e Es 55 1.4 8. And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham f Rom 4.24 Gal 3.9.12 Christ the only true riches of the Christian Secondly that Christ is the onely true riches of the Christian 2 Cor. 8.9 Eph. 1.7 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that we despise not poore Christians seeing they are made rich in the faith of Christ and heires of the Kingdome g Iam 2.5 They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that wee
must be circumcised by the painefull mortification of sinne and the painefull casting away of sin as a wretched fore-skin and that wee should suffer affliction of spirit for sin till our hearts were as sore as were the Shecchemites bodies 4. That wee are adopted into Gods fauour and communion with Saints and distinguished from all other men 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seed of Abraham 6. That through bearing the crosse the first fruites of our bloud should be ready to be offered for him that died for vs. The end of circumcision The ends why circumcision was appointed were 1. To teach them by signification the things before mentioned 2. To be as a sacrament initiatorie to let them into the Church 3. To be a partition wall between them and the Gentiles and as fetters to restraine them from society with them 4. To binde them to keepe the whole Law d Gal 5.3 5. To be a seale both of the righteousnesse of faith e Rom. 4.11 and of their right and possession of the Land of Canaan as a type of heauen f Gen. 17.7 There were three sorts of citizens in the old Church of the Iewes Isralites proselites and religious men Isralites were of the seede of Abraham those were bound to circumcision necessarily g Gen. 17.12.14 Proselites were Gentiles conuerted to the Iewish religion those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law Now there were certaine religious men of the Gentiles conuerted and embraced the couenant of God but were not subiect to circumcision such were Naaman and the Eunuch and others Why it vvas abolished Now this circumcision after the comming of Christ was abolished 1. Because all effusion of bloud must cease when Christs bloud was shed 2. The partition wall was now taken downe and therefore there needed no signe of difference 3. The priesthood was changed and therefore the rites belonging to it also Obiect But Christ himselfe is said to be the Minister of circumcision i Rom. 15. Solut. That was true 1. As hee was giuen to the Iewes by expiation to performe what was promised to their fathers 2. Hee was a minister not of the Law which he abolished and fulfilled in his comming but of the Iewes among whom he was conuersant for he preached not to the Gentiles He was a minister of circumcision that is he was a Preacher among the Iewes as Peter was the Apostle of circumcision Thus of circumcision made with hands Now concerning circumcision made without hands 5. things in this verse may be noted 1. The persons circumcised ye 2. The time are 3. The manner negatiuely set downe without hands 4. The forme of it putting off the body of sinnes of the flesh 5. The efficient cause the circumcision of Christ Note In generall we may note that the case of the Gentiles is not worse then the Iewes we want sacrifices types oracles circumcision c. but wee haue the thing signified 8. Reasons why there be such hard phrases and kindes of speech in Scripture before the law they had the shadow vnder the Law they had the Image after the law we haue the body Quest But what should bee the reason that the holy Ghost in this place and in diuers others vseth such hard phrases and darke kindes of speech Answ The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings 1. Thereby to execute vpon wicked men a strange and secret curse He speaks to them in parables k Math. 13. Esay 6. 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes 3. In allegories the holy Ghost doth not only tell the thing but explicate it by comparisons as here 4. The hard places of Scripture are Gods chests wherein he hides his treasure from wicked men 5. God hereby prouides for the constant nourishment of the faithfull that though now they finde a sweet rellish in the word yet if they come againe to the same word there is such depths in it they may finde more food in it 6. God somewhat aimes at the humbling of the proud heart of man and will hereby make him see his wants and many waies buffet him 7. To excite in vs so much the more diligence 8. Some parts of Scripture are for an appointed time l Heb. 2.3 and till then they are sealed vp So a vaile is yet drawne ouer some parts of the Reuelation in things not yet accomplished so it was in Daniels time m Dan. 12.8 Thus in generall Circumcision without hands is a wonderfull worke of the spirit of grace What circumcision vvithout hands is wrought by the word vpon the members of Christ vpon their receiuing into the mysticall body by which corruption of nature is wounded beloued sins cast away with sorrow and the sinner receiued into an euerlasting communion with God and his Saints Now that there is such a worke as this in euery childe of God is apparant by these places of Scripture Deut. 10.16 30.6 Ier. 4.4 Rom. 2.26 and this text The first thing here to be considered is the persons both in themselues ye and in their relation to Christ in whom and to other gifts mentioned before and imported in the word also Ye What graces we heare to be in Christs members we must looke to it that they be in vs it was no comfort to the Colossians that others were circumcised with circumcision without hands vnlesse it might be truely so said of them also Which serues for great reproofe of many that neglect the power of all doctrine which is the application of it to themselues but this comes to passe either for want of faith n Heb. 2.1 or through preiudice o Psal 2.3 2 King 9.11 Ier. 29.26 or the slumbring of the spirit or the loue of secret sinne yea many lose the power of the doctrine by wandring obseruation how it may sute vnto others In whom Circumcision without hands is onely found in such as are actually in Christ they only wound corruption of nature and cast away beloued sinnes with sorrow this is the difference betweene temporarie faith and iustifying faith There are three sorts of hearers in the Citie Some wholly prophane such as will mend nothing nor like to heare of mending Some openly sincere professing constantly this circumcision without hands A third sort partaking of the properties of both the former for they agree with the best in these things 1. In the loue of the ministerie and Ministers that preach faithfully 2. In the taste of the powers of the life to come finding the word often of singular power so as they receiue it with ioy and great admiration 3. In the defence of the truth they seeme as forward as any these are neere the kingdom of God as the Scribe was these are
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 worse then their beginning Quest But what doe these men want or what are their defects that they should not be right for all this hauing such great affection to the word yea euen when it is most sincerely taught Answ Alas there are diuers things too apparant in their estate For first they ioyne not themselues with such as feare God in fellowship in the Gospel 2. They shunne by all meanes the crosse for righteousnesse sake 3. They respect not all Gods commandements there are some sinnes they will not leaue there are some corruptions they are so engaged vnto that they will at no hand leaue them 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against they cry out vpon swearing and yet vile beasts as they are they will sweare still yea and that most fearefully yea after many remorses of conscience for it 5. They will not be perswaded to vse all Gods ordinances indeed they heare constantly and to any mans thinking with great attention but they pray not in their families they will not vse the helpe of conference they read not the Scriptures with any order or conscience c. 6. You see they are not carefull of their companie they neither shunne the appearance nor the occasions of euill they giue not ouer their going nor their resort vnto vngodly companie They haue not beene truely humbled by godly sorrow for their sinne Lastly they haue sinceritie in respect of persons in some they like it in others they doe not like it They loue not all the Saints Also This also leads vs to the former priuiledges in Christ and imports that the circumcision without hands here mentioned is to bee accounted a maruellous grace of God and worthily for our iudging of our selues frees vs from the condemnation of the world and our daies of mortification are as it were the wedding daies of the soule and godly sorrow is accompanied with the spirit of prayer and a fountaine of grace is opened when our hearts are opened with true contrition Thus of the persons Are This word designes the time of this spirituall circumcision the time for the putting away and cutting off of our beloued sinnes is in this life it must be now done or neuer done besides till this be done we can feele no profit or benefit for Christ Quest The Iewes in the Law did know directly when they should be circumcised in the flesh may not we also gesse at the time of the circumcision without hands The time of circumcision without hands when God would haue vs go about it beyond which time it may not be deferred without singular danger Answ There is a time and it may be knowne and it is wonderfull dangerous to stand out that time in generall the time to humble our selues by mortification for our sinnes and so to set about this spirituall circumcision is when God grants vs the meanes of saluation o Luk. 14.17 more specially when we are pressed with Gods iudgements p Ioel. 2.12 or when the mouthes of Gods seruants are in a speciall manner opened vnto vs and their hearts made large q 2 Cor. 6.2 or when God dispenseth other graces as temporarie faith loue to the word and ioy r 2 Cor. 6.2 c. or when we are smitten with the axe of Gods word and remorse for sinne is wrought in vs Å¿ Math. 3.10 or when hearing hath kindled in vs a desire and thirst after the best things t Esay 55.1.6 or lastly when we first set out to make profession of our being in Christ u Ioh. 15.2 Quest But may not any man repent at any time Answ No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost 2. Men that go not so farre may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense * Rom. 1 11.8.9.10 Esay 6. Math. 13.13 We see by experience that the most men that pretend to mend afterwards yet doe not but troops of men that forget God go into hell x Psal 9. Obiect But the Scripture saith At what time soeuer a sinner repenteth him of his sinne from the bottome of his heart God will forgiue him c. Solut. 1. Marke the words they haue a limitation thou must repent from the bottome of thy heart or else they comfort not thee 2. For the extent of the time in so many precise words the text in Ezekiel is not at what time soeuer but in the day that a sinner repenteth which is not so vniuersall but that it may admit the exceptions before and though some men may and do repent at their latter end yet neither all nor the most Obiect But yet the Theefe repented on the crosse Sol. Shall one example make thee presume why thou maist know that worlds of people when they came to die did not repent as he did why shouldest not thou more feare the example of so many not repenting what is one to thousands 2. Thou readest that the other Theefe vpon the same crosse died without repentance 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance his conuersion was miraculous one of the 7. wonders wrought by Christ in his death Christ made Peter walke on the sea will he make thee doe so to will he for thy pleasure darken the sunne or shake the earth or cleaue the rockes c. Thus of the time Without hands 2. Things may here be noted 1. That that is not circumcision which is outward made with the hands of man but that is true circumcision which is inward Hence there is two sorts of Israelites the one is a carnall Isralite one outward the other is a true Isralite for he is one inward in his spirit As it was then so it is now the carnall Isralite hath the name of Israell and the signe of true circumcision as then the circumcision in the flesh so now baptisme and besides they professe to be the seede of Abraham and they speake faire of God and heauen Q. But what are the principall defects of the carnall Isralite The defects of the carnall Isralite Answ 1. Hee rests in the worke done he beares himselfe vpon the externall worke of holines he serued God for he was at Church he is regenerated for he was baptised he hath praied to God for he stretched out