the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Conuersion by the daily fruits of amendment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your praises in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not only for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnes of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light so wee thought good to write vnto you both to put you in minde of the most holy doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
Grace Grace This worde is diuersly taken For kindnesse 2 Samel 16.17 for abilitie to affect or perswade Psalm 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psalm 84.11 for the preaching of the Gospell Rom. 1.4 Titus 2.12 for approbation from God Pro. 12.2 For the spirituall liberty that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of GOD receiuing the Sinner into couenant in Christ as it is an euer-flowing spring of celestiall Grace to the soule iustified and so it is taken heere Peace This word also is diuersly accepted for rest and ease from paine The acceptations of the word Peace Psal 38.4 for familiarity so the man of my peace Psal 41.9 for concord Ephes 4.3 for prosperitie in generall 1. Chron. 12.18 Psal 125.5 Ier. 29.11 for all that felicitie we haue by Christ Luke 19.42 for glory in heauen Esa 57.2 Luke 19.38 Rom. 2.10 Luke 1.79 for reconciliation it selfe Luke 2.14 Esay 53.5 for the meanes of reconciliation Ephes 2.14 for the signes of reconciliation Esay 57.19 Psal 85.8 for tranquilitie of conscience Rom. 14.17 5.2 Lastly it is also taken for all that rest of conscience within and Synecdochically it signifieth all those blessings spirituall which either in this world or that other better world we receiue from Christ together with Gods fauour and grace neither is temporall prosperitie excluded though not principally meant and so I thinke it is taken here The meaning being thus found I consider the obseruations first generally First in that the Apostle doth in the very Salutation sow the seedes of the whole Gospell we might learne euen in our ordinary imployments to mind Gods glory and the saluation of others Secondly Three reasons why children may be taught the principles they vnderstand not we may hence see that it is lawfull to draw abridgements of holy things and commend them to ordinary vse as here these graces to an ordinary salutation from man to man and so I thinke of teaching the Lords Prayer and Commandements with other Scripture to children or seruants that yet vnderstand not and that for such reasons as these first that so they might haue occasion much to thinke of the things are so much and commonly vrged secondly that if any time of extremitie should come they might haue certaine seedes of direction and comfort to guide and support them thirdly that their condemnation might be more iust if hauing Grace and Peace and other principles of Catechisme so much in their mouths they should not get them into their hearts Thirdly a question may here be moued Quest how the Apostle can here in these words wish vnto them their chiefe good or felicitie seeing these are not all the graces or blessings needfull to our happinesse Ans I might answere this diuersly 1. Here is a Synecdoche all are vnderstood though not all named or thus these are the beginnings of all graces and blessings or thus one or two graces is worth a world besides or thus these are chiefly aboue others to be sought but lastly it is certaine these cannot be had without the most of sauing graces as for example true Peace cannot be had without Christ nor without godly Sorrow Confession Knowledge Meekenesse Desires Faith Humilitie Loue and the like as men may easily see if they will bee informed either by Scripture or experience But the maine Doctrine which generally I obserue out of these words Doct. is this that spirituall things from God in Christ are the best things Spirituall things are the best things and most to be sought and desired and wished both for our selues and others The reasons are 1. They serue for the excellentest part viz. the soule 2. They serue for eternitie and these outward things but for this life 3. Reasons Spirituall things are giuen by God in Christ the other by God without Christ 4. They onely are able to satisfie the Soule 5. In respect of continuance for outward things can last but till death but then their workes will follow the faithfull into the graue yea into heauen and therefore much more these graces 6. Spirituall things are onely proper to the Saints temporall things are common both to good and bad 7. These are to be had by vertue of an absolute promise the other but conditionally assured 8. These are more pleasing and acceptable to God Gods acceptation prooues them best lastly What shall it profit a man to winne the whole world and loose his owne Soule Math. 16. Vse 1 The vse is first for the iust reproofe of the wonderfull carelesnesse and strength of folly that hath possessed the most people in the prophane neglect nay contempt of spirituall things with the meanes of them Indeede if men could be rid of Death the Graue Hell and Gods Curse or if these things could be had without seeking it were to some purpose for men to sleepe still and neuer wake Many are the sleights of Sathan Some are stubborne and will not regard some with very preiudice runne wittingly to hell some confesse it to be meete that the best things should be chiefely sought but forget some purpose but giue ouer for difficulties in the beginning some no sooner ridde of terrour but as soone off care for the life to come Vse 2 Secondly this doctrine may be a singular comfort to vs if wee can finde grace and peace in our hearts how euer it be with vs in our bodies or estates otherwise Vse 3 Thirdly it should teach Parents to be more carefull to leaue grace in their Childrens hearts then treasures in their Chests for them and friends should more endeauour to helpe one another in the comforts of an holy fellowship in the Gospell then in the ciuill furtherances they doe so much engage themselues to Vse 4 Lastly it should teach vs to learne the lesson giuen by our Sauiour Christ Math. 6. Math. 6. Ver 19. to 25. Ver 25. to the end neither to inlarge our affections to the immoderate desires of superfluitie in outward things nor yet to racke our hearts with the faithlesse and fruitlesse care of things necessarie This latter branch is vrged with eight or nine worthy reasons but of these in another place afterwards And thus much generally Grace If Grace that is Gods fauour and the graces spirituall that flow from thence be of so great worth and excellencie diuers things may be inferred by way of profitable instruction for our vse out of seuerall Scriptures First if it be so great a priuiledge to obtaine grace from God wee should striue to be such as are within the compasse of the promise of grace James 4.6 especially we should get humble and lowly hearts for God giues grace vnto the humble but resisteth the stubborne wilfull and proud sinner Againe if Gods Loue and Christs Grace be Iewels of so great
them for whom we pray or else it is a more set or serious imploring of Gods aide with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others in the Ephesians hee requires that they pray Ephes 6.18 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1 Tim. 2.8 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwaies To pray alwaies is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neither was it the dutie of Paul onely to pray alwaies that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day Reasons to warrant praying euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying Math. 6.11 First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neither will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs to make as much conscience to pray daily as we haue sense of daily wants Secondly we are commanded to pray continually 1 Thes 5.17 now what sense can be probably giuen of these words if that a daily set course of prayer bee not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres a goe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of praier the holiest men haue euer prayed most for though they haue not most neede yet they haue alwaies most sense of their owne needes and others to Fourthly if our foode must bee euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues 1 Tim 4.2 our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation Psal 141.2 51.17 if the morning and euening Sacrifice were wanting neither do wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since wee heard of your faith in Christ Iesus and your loue towardes all Saints Verse 5. For the hopes sake which is laide vp for you in heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence Diuers things concerning Faith noted from the coherence Heb. 11.6 2 Cor. 13.5 as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that wee can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is impossible to please God Therefore it is good for vs to proue our selues whether we bee in the Faith and to know whether Christ be in vs except we be reprobates Secondly this Faith is not naturall wee are not borne beleeuers wee are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed x Gal. 3.22.23 It is the worke of God yea of the power of God y 2 Thes 1.11 It is the gift of God z Ephes 2.8 All men haue not Faith a 2 Thes 3.2 It must be gotten with much striuing b 1 Tim. 6.12 As not by nature so not by naturall meanes and therfore we must seeke for better grounds then I haue beene alwaies thus neither will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if wee gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 Rom. 10.17 and Gal. 3.2.5 Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Esay 55 4. Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD The acceptations of the word Faith and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 According to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonymie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge only thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines
the spirit of Christ and partly because the world attributes what is done by professors of the word to the word they heare if their liues be full of good fruits the word of God is glorified but if they bee any way vicious the word is blasphemed n Rom. 2. Then they say this is their preaching this comes of gadding to Sermons and tossing of their Bibles c. The Vse is both for Instruction and Comfort For Instruction therefore Gods Children should worke out their saluation with feare and trembling and labour to be filled with the fruits of righteousnesse liuing inoffensiuely and holding foorth the word of life in all holy conuersation shining as lights in the middest of a froward and crooked Nation o Phil. 1.11 2.15.16 For Comfort also because the Lord is pleased to communicate the honour of his word to his people so as where the word is in credit they shall be in credit and if they be despised they are not despised alone but the Word is despised with them Thus of the first thing in the efficacie of the Word viz. what it doth The second thing is vpon whom it worketh or the subiect-persons As it is also in you Doct. Doct. It helpes not vs that others though many bee wrought vpon by the word gathered made fruitfull and increased vnlesse we be sure of the efficacie of it in our selues It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World if it had no power amongst them There is a windie vanitie preuailes in the heades of many hearers they thinke they doe worthily when they commend the Sermon praise the Preacher tell of the working of the Word in such and such though they perceiue not that vnto them it is but a dead letter Many are full-mouthed but haue emptie hearts and hands but it should be our discretion to labour the cure of this loosenesse and wandering of heart and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan Thus of the persons the time followeth From the day Here I obserue three things There is a season for fruit First that there is a season for men to be fruitfull in We are naturally dry trees or no trees Wee are but dead stockes neither if wee should stand in Gods Orchard to all eternitie would we of our selues beare the fruits of the Gospell or exercise our selues in those faire fruits that are vnto eternall life if before this day the Citie of Colosse had beene searched with lights there would haue beene found no true fruits of Grace or Righteousnesse amongst them our season to beare fruit is then when God calles for it At some time of our life God giuing vs the meanes doth set before vs the wav of Life and death affects vs inwardly with sence of our miserie or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is laide thus neere to the roote of the Tree it is then time to beare fruit or else we are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruite so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God calls now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as hee requires thee to be thou maiest finde fauour in his eyes for God is neere them that call vpon him if they seeke him in due time while hee may bee 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 maist call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercie 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 hee seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall * 2 Cor. 3.2 thirdly so soone as we finde the Word to bee a sauour 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 testimony of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs wee 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 foorth fruit is cut downe and cast into the fire Note that hee requireth present fruit or threatneth present execution p Mat. 3.10 Iohn 15.2 Neither may we harden our owne hearts with presumption because wee 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 meanes 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 wee must be constantly so not lose a leafe much lesse giue ouer bearing fruit * Psal 1.3 Ezech 47.12 Sodaine flashes will not serue turne the Lord knowes not how to entreat them whose goodnesse is but like the morning deaw q Hos 6.4 Either from the day constantly or not vpon the day truely Thus of the Time Fourthly this efficacy is limited 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 limited in that they are required to be in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines
Verse 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Verse 16. Fiftly wee must bring a minde willing and desirous in all humility to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Verse 17. Sixtly wee should in speciall take heede of drunkennesse or any kinde of tipling wherein is excesse Verse 18. Seuenthly wee must labour for a cheerefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Verse 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes 5.21 Hee that scorneth enformation is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes Of acknowledgement or profession and conscionable heedefulnesse euen in all things in practise wee must hold foorth the light of the truth in a religious profession of it in communion with the Saints and separate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neither is it a precise humour in some few but God would haue all come to the acknowledgement of the truth x 1 Tim 2.4 not to heare it or to know it onely Without this I will not say absolutely a man cannot bee in Christ but this I say with the Apostle A man cannot bee perfect in Christ and of ripe age y Ephes 4.13 By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world z 2 Pet. 2.20 and because that many men will by no meanes drawen to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence * Rom. 1.18 Only two things are to be vrged vpon professours heerein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement a 1 Tim. 2.4 or else acknowledgement will bee a vaile for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the curse Heb. 10.26 Thirdly wee must know againe this hath three things in it First Of knowing againe we must bee often viewing and looking ouer our euidence to bee sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after calling doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thridly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse Vse This Doctrine of the knowledge of the will of God reprooues many sorts of men First such as desire not knowledge at all b Iob 21.14 and so perish for want of it c Hos 4.6 2 Thess 1.8 Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heede his approouing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reprooues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Obser 1 Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings wee must bee filled with all knowledge d Rom. 15.14 not onely get Grace and Truth but bee filled with it e Iohn 2.14 so full of Wisdome f Acts 6.3.5 of Faith and Power g Acts 6.8 of Good-workes h Acts 9.36 of Ioy in Gods fauour i Acts 2.28 of all Hope k Rom. 15.13 full euen with the fulnesse of him that filleth all things l Ephes 1. vlt. But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections m Luke 5.12 with all Deceit n Acts 13.10 with Wrath euen when they heare Gods word o Acts 19.28 with worldly Greefe and Passions p Iohn 16.16 with all kindes of Vnrighteousnesse q Rom. 1.19 with Drinke r Ephes 5.18 with the measure of their Fathers Sinnes Å¿ Matt. 23.32 yea so wretchedly vile are the liues of many that they shew themselues to bee filled with the Diuell himselfe t Acts 5.3 but the workes almost of none are perfect or filled before God u Reu. 3.2 Secondly that there is something in Grace or Knowledge still wanting Obser 2 wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is either the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the World and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Obser 3 Thirdly the knowledge of the will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanity and vexation of spirit x Eccles 1.2 Nothing can fill but knowledge spirituall things Earthly things cannot fill neither the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanity of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart Obser 4 Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so be
hearts are as well as what their liues are e 2 Chro 28 9. Fourthly the eyes of the Lord behold all the earth to shew himselfe strong with all them that are of a perfect heart f 2 Chro 16 9. Fiftly light is sowen for the righteous and ioy for the vpright in hart g Psal 97 1â— What externall holinesse must haue in it Lastly the whole 125. Psalme encites heereunto Vnreprooueable This word notes the externall vprightnesse or Christian perfection of life Externall innocency must haue in it diuers things 1. we must be free from the grosse sinnes of euery Commandement 2. wee must cease from our owne workes h Heb 4 10. keepe vs from our wickednesse i 2 Sam. 22.23 and not turne after the wayes of our owne heart k Esa 57 17. that is wee must bee sure to cease from our particular beloued sinnes 3. our families must be well ordered both for peace labour and pietie l Tit 1 6 7. 4. wee must bee free from Idolatry m Dâ—ut 18 3. from the customary sinnes of the tongue n Jam. 3 3 from the raigne of hardnesse of heart o Prou 21 29. from hasting to bee rich for hee that hasteth to be rich cannot be innocent as the Prouerbe is Lastly wee must loue our enemies Matth. 5. vlt. That wee may attaine heereunto wee must walke in the way of good men Prou. 2.20 wee must set Gods Lawes euer before vs and let them be our warrant 2 Sam. 22.23 we must not be destitute of heauenly gifts 1 Cor. 1.6.8 In his sight These words may bee referred either to our presentation or to our sanctification And whereas some would thinke that they ouerthrow the former sence of the words and prooue that hee entreats heere of our holinesse in Gods sight by iustification they are deceiued for they may find these words giuen to sanctification ordinarily in Scripture as Luke 1.6.7 Heb. 13.21 1 Iohn 3.22 Reuel 14.5 The words being referred to Sanctification import foure things First that what we are or doe is in his presence so the words vsed Luke 2.18 13.26 Acts 10.33 Secondly that God is a witnesse of all wee doe so the words vsed Luke 8.47 2 Cor. 7.12 Gal. 1.20 Thirdly that God accepts of what is truelâ— good in any measure Luke 1.75 Fourthly that God highly prizeth all that is good in the good Luke 1.25 2. Tim. 2.3 5.4 As the words there vsed shew Verse 23. If yee continue grounded and stablished in the faith and bee not mooued away from the hope of Gospell whereof yee haue heard THe second part of the Epistle The diuision of the third part of the Epistle viz. the proposition of Doctrine hath beene handled hitherto from the twelfth verse vnto these words In these words and those that follow to the end of the second Chapter is contained the third part of the Epistle viz. matter of exhortation wherein hee both perswades and disswades The perswasion is contained in this verse and the rest vnto the eight verse of the next Chapter The disswasion is from verse 8. of Chapter 2. to the end of the Chapter In the perswasion the Apostle exhorts them to perseuerance both in Faith and Hope whereis to bee obserued 1. the matter to which hee exhorts in the beginning of this verse and the reason to enforce the exhortation in all the verses following The matter to which he exhorts is two-fold first to perseuerance in Faith in these words if yee continue grounded and stablished in the faith secondly to perseuerance in hope in the next words and be not mâ—â—ned from the hope of the Gospell whereof yee haue heard From the coherence generall words of the Exhortation we must obserue that Gods children after they haue gotten true grace Consideration of the doctrin from the Coherence and are comforted in their reconciliation must looke to their Faith and Hope It is not enough once to get Faith and Hope but after they are conceiued in vs they must be daily looked to for the iust must liue by his faith It must be to him according to his faith not according to his friends Heb. 2 5. Heb 11. Ephes 3 16. Acts 15.9 2 Tim 3 15. 1 Iohn 5 4. money labour meanes c. By faith he must draw vertue out of all Gods ordinances by faith hee must purge his heart of his daily sins by Faith and Hope he walkes with God and ouercomes the world This may greatly reprooue mans carelesnesse men looke to their Grounds Cattell Shops c. but who lookes to their Faith and Hope If you continue grounded and stablished in the faith Heere are two things first the manner of the propounding of the exhortation viz. with an If secondly the exhortation it selfe where note 1. the dutie continue 2. the manner of the duty grounded and stablished 3. the obiect in Faith Why propouÌ„ded with an If. If. The Apostle propounds this Exhortation with an If because hee speaketh to a mixt multitude among whom were many that would not continue and thereby shew they were not truely reconciled Yea it was needefull that the godly amongst them should haue it thus doubtfully set downe that so they might be more carefull to settle and establish themselues in the Faith that they might hold out in it Men will fall away looke for it As this If lookes vpon the wicked it shewes that in places where the Gospell gathers soules to God many that for a time were forward and greatly affected will afterwards fall away And therefore Gods seruants both Ministers and People should looke for Apostacy and not bee ouermuch troubled when they see any fall away What makes many fall away It is not amisse to consider by what meanes or motiues men are plucked away from the loue of the truth Some fall away for hard sayings a Ioh 6 30 42 52 60 61 c. some cannot follow Christ long because of their carnall friends others are corrupted with lewd company others cannot beare the reproofes of their faults and if they bee reprooued either they will lift Amos away from Bethel or they get themselues away from hearing Amos. Some heare this Sect euery where so ill spoken of that they will be better aduised ere they settle vpon such courses And the rather because they doe not see the multitude set out with them or great men yeelde any countenance to such strict courses Others are seduced by time-seruing flattering false or corrupt teachers who labouring to hinder the efficacy of the doctrine of painefull Ministers hope to accomplish either the stopping of their mouthes or the increase of their bonds crat lest their disgrace with the people b Ezek 13.19 20 22. 2 Tim 3.12 13 14. Heb 3 12 13. The faithfull may fall away in some respects Others are ensnared with the earthly things and forsake the sincerity of the truth to embrace
not mens sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine i Matth. 15. Fourthly wee should prize euery dramme of true knowledge got from the Word at a high rate euen to excell all other things as being the peculiar gift of God Would The reasons of the dispensation of spirituall fauours in Christ are not in vs neither in will nor worke but in the good pleasure of GODS will which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue that could finde nothing in vs but cause of hate euen for euer what are wee or what are our fathers houses that wee should bee thus exalted in the Courts of our God and withall wee should in all things resigne our selues ouer to Gods will as the highest cause of all things wee should rest in his approuing will as our cheefest happinesse and obey his prescribing will as the absolutest and perfectest forme of holinesse and be subiect to his disposing will being patient in all trialls and troubles because hee did it k Psal 39.9 Lastly this might breake to powder carnall hopes how canst thou plead thou hopest that God will saue thy soule seeing there is simply nothing in thee that the Lord cares for and thou hast not sought his grace by sound Repentance and true Faith Make knowne Diuers things haue beene noted before concerning this manifestation and reuelation of the Gospell that which onely I will here adde is the effects of it The proper effect of the powerfull publication of the Gospell is to bring life and immortalitie to light l 2 Tim 1.10 But the accidentall effect is to make variance and oppositions amongst men When CHRIST comes in this manner hee comes not to bring peace as the Fanne scattereth the Chaffe from the Wheat so is the word powerfully preached I need go no further then this Citie for an instance though matters of controuersie haue beene wholy forborne and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings and that matter of regeneration faith and sanctification hath beene almost onely vrged yet see what stirres what differences of censures what indignation at the reformation of any soules that haue beene wrought vpon by the word what inuectiues what strange reports what abhominable lies and slanders haue beene almost weekly raised and divulged throughout all the Country round about What is the riches of the glory The Apostles varieâ—ie and effectuall tearmes are to be noted though he haue spoken much yet hee is not drawne drie but speakes still with great feeling and efficacie both of words and matter And indeed as any men are more holy they haue the more deepe and tender Affections in the meditation of the glory of the things of the Gospell This holy man cannot fall vpon the mention of the Gospell but his affections burst out into great tearmes of Admiration as if he thirsted after varietie of words to expresse his inward estimation and as it is a signe of a sanctifying disposition to be so affected so when we see holy men striuing for wordes to expresse the glory of spirituall things it may secretly condemne the coldnesse and barrainnesse of our dull spirits that vsually through the deceitfulnesse of sinne proue to haue the dullest affections where wee should bee most stirred and the Apostle doth well in seeking these affecting tearmes that so hee might excite affection and appetite in the hearers for people will no longer profit by the word then they admire it and long after it with estimation and therefore it should be a holy discretion in Ministers to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power and fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word Quest What wee must do to keepe affection in the admiration of the word and that wee doe highly esteeme of it and long after it what must wee doe to keepe this appetite that wee lose it not and that it die not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heede of euill company the people that cried out for very admiration Hosanna blessed be he that commeth in the name of the Lord Ans when they were gotten among the Scribes and Pharises had altered their note into Crucifie him crucifie him Secondly thou must purge often that is thou must by mortification be oft in humbling thy soule by confession and sorrow to God in prayer else fulnesse and satietie will ouer-charge this appetite for so must hee doe that hath a stomacke apt to be filled with ill humours as experience both in body and soule shewes Thirdly if thou wouldest not despise prophesying thou must try all things and keepe that which is good which thou doest if thou obserue these two rules 1. if in hearing such Ministers as haue either their hearts or the doctrine vnsound thou separate the pretious from the vile 2. If in hearing the best men thou be especially carefull to keepe that part of Doctrine as did particularly touch thee and so was in a speciall manner good for thee Fourthly thou must looke to thy selfe that the profits pleasures or lusts of the world steale not away thy heart from communion with God in the meanes Whoredome and Wine and the cares of this life c. will take away any mans heart m Hos 4.11 Luke 21.34 Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breede contempt of all and God will not haue all the honour giuen to one of his ordinances and doth of purpose many times withdraw his blessing which is the bellowes of affection and estimation from one of his ordinances because hee will be sought in all Againe out of the Apostles tearmes we may obserue the great excellencie of the Gospell for wit it is a mysterie most deepe for worth it is riches and for credit it is glory True knowledge is a rich knowledge Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge n 1 Cor 1.5 and Paul compares it with and commends it beyond all earthly riches o Phil 3.9 and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life p Iohn 17.3 and in respect of the effects because it makes a man rich in grace And it appeares by the contrary Vses for to be blinde is to be poore and naked and miserable q Reuel 3.17 and Vse 1 therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make Men
Rules to bee looked vnto after our calling Wouldest thou be sure not to fall away Then looke to these things 1. Be sure thou continue in the carefull vse of the meanes as the word praier conference and Sacraments else know that when once thou giuest way to a customarie hardnesse of heart in the vse of the meanes or neglect of them thou art neere either some great sinne or temptation or some great iudgment and apostacie and therefore concerning the meanes principally looke to two things 1. preserue appetite 2. practise that thou hearest without omission or delay 2. If thou discerne any spirituall weaknesse or decay or feele any combat with the flesh or the tentations of Satan be sure thou complaine betimes and resist at the first for then the grace of God will be sufficient and the weapons of our warfare mightie through God praier will easily master sinne at the first through the victorie in Iesus Christ 3. Resolue with thy selfe not to let goe thy assurance or cast away the confidence of thy hope whatsoeuer befall thee or at least Heb. 10.36 not till thou maiest see wonderfull euident reason It is a maruellous great fault to call the loue of God into question vpon euery occasion whereas men cannot glorifie God more then to liue by faith and to be vnmoueable in it God takes little delight in a soule that will withdraw it selfe vpon euery occasion by vnbeleefe Are they not strangely foolish that will weare their helmets when there is no stirre and as soone as they see an aduersarie or any blowes towards then to cast away their helmet and doe it so vsually Such are we and worse that stand bragging of our faith and hope in prosperitie and ease and when affliction and temptation comes then most childishly we cast away both faith hope and till reason and sense are satisfied we will not be perswaded 4. Set perfection before thine eyes to striue after it and to this end acquaint thy selfe with the rules of holy life Phil. 3. and consider the examples of such as haue walked therein and the wofull euents that befall the contrary minded especially thinke much of the great recompence of reward euen the price of our high calling in Iesus Christ 5. Take heed of the occasions of falling such as are spirituall pride knowne hypocrisie desire to be rich discord with the godly and vaine ianglings without discretion neglect of our particular callings and vngodly company Hitherto of peâ—seuerance in life Now in the next verse hee intreateth of perseuerance in faith Vers 7. Rooted built vp in him stablished in the faith as you haue been taught IN these words is both a precept and a rule a precept to be rooted built stablished a rule as ye haue beene taught The substance of the precept is but to counsell them to increase more and more that they might be stedfast in the assurance of Gods fauour in Iesus Christ Of this stedfastnesse I haue at large intreated in the 5. verse Onely wee may here againe be instructed and informed 1. Of the necessitie and excellencie of stedfastnesse The Apostle would not thus often peale vpon it but that hee knew it to be of singular worth in the life of man and of great necessitie vnto our consolation besides 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 stedfastnesse 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 roots but they may take root yet more many men striue hard to make their trees shew in branches and 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 roots within Yea many deare children of God mistake wonderfully they euery day carry 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 beene 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 wait 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 wee would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs wee should be afraid to delay when we are taught how to confirme our soules in faith and grace 4. The faithfull Ministers doe greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thankesgiuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnesse 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 thankfulnesse to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions wee may finde that wee 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 wee 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 childe of God be such but hee hath exceeding great cause of thankfulnesse 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 The order of the rest
Plenteously The originall word notes two things 1. The measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is well rendred plenteously 2. The worth of the knowledge of the word and so it is by some rendred richly In the first sense it teacheth vs that wee should labour by all meanes to abound in the knowledge and vse of the word It should be not in a scant and sparing measure or in some parts of it but we should grow from measure to measure and from knowledge to knowledge In the second sense it teacheth vs that the knowledge of the word is the Christians riches so he saith 1 Cor. 1.5 rich in all speech and knowledge Christians should account their vtterance in holy and profitable speeches and conferences and the inward notions of sauing knowledge as their best wealth so as they should neuer thinke themselues poore so long as they may haue plenty of knowledge in the vse of the meanes Thus Dauid reckons of his wealth Gods statutes more deere to him then thousands of gold and siluer o Ps 119.32 and that knowledge he can get from the word out of Gods treasury maugre the malice and power of the Deuill or euill men he accounts more worth then rich spoiles p Ps 119.162 this may appeare in the contrary in the case of the Laodiceans q Reu. 3.18 19. In all wisdome Wisdome is sometimes taken for vertue as folly is for sin but here I take it for knowledge and that not as the gaining of heauenly wisdome is the end of the entertainment of the word but as it notes the manner how we should entertaine the word Of the vvise vse and entertainment of the vvord This wise manner of entertaining the word I consider both negatiuely and affirmatiuely Negatiuely to handle the word wisely is not to handle or vse it First coldly fruitlesly or vnaptly Secondly peruersly in wresting the word to ill ends to nourish curiositie ambition or sin Thirdly carnally as the Capernaites that know no flesh of Christ but the flesh of his body nor any eating but carnall Fourthly not indiscreetly when we come abroad into company we should so professe and vse the word as that we dishonour it not by indiscretion by not heeding places times occasions c. Affirmatiuely to vse the word wisely is in the generall especially to teach our selues And to this end First to vnderstand it Secondly to seeke profitable things not curious pleasing things only Thirdly so to try all things as to keepe that which is good Good I say particularly and for our owne vse there be some things in hearing reading c. that doe exceedingly not only affect vs but are in speciall manner fitting vs now it is a speciall wisdome to keepe these things whatsoeuer else we lose Fourthly to wait vpon all the opportunities of getting profit by the word to know our seasons q Ierem. 8.7 Fifthly in cariage abroad not to be so indiscreetly open in the discouerie of our mindes and knowledge and opinions as to be catched by the fraud of any and to this end not to trust all that faine themselues to be iust men r Luk. 20.20 In all wisdome All for measure all for diuersitie of the things knowne all for sinceritie of the obseruation of the rules of wisdome in the manner of entertaining the word all wisdome that is all necessarie to saluation Thus of the explication The vses follow and those are either generall from all the words The vses generall and speciall or speciall from each of them The generall vses are for reproofe information instruction or consolation 1. For reproofe if it must be thus of all entertained how great a sinne is it to neglect or contemne the word and in as much as this is a great and common sinne it is required and requited by God with foure singular curses The first iudgment vpon the contemners of the word is that all the comforts of the word Foure iudgements vpon contemners of the vvord Esay 29.11 are vnto them as a sealed booke so as that word which is to the faithfull a well-head of all true and sound ioy vnto them is of no taste nor power they can finde some sauour in any profits and sports c. but none in the word The second iudgement is that when they doe for fashion or for feare and other ill ends come to heare the preaching of the word they are many times slaine by the word of Gods mouth and the Prophets euen mow downe scores hundreds and thousands of them so as they are pierced and galled smitten and buffeted with the terrors of the word which is only open to rebuke them and they see that threatning many times comprehends vnder it multitudes of men Ob. Obiect But this comes onely of the seueritie of the teachers that set themselues to preach damnation and to vtter terrible things Sol. Ans This was the obiection in the Prophet Micha his time and vttered by such as bare the name of Iacob to whom all the promises did belong and they were answered by the Prophet that for resoluing of their doubt they should aske two questions of their owne consciences The first was whether they thought their workes were like the workes of Iacob and the rest of the ancient Saints to whom such comforts did belong or whether such vile prophanenesse and wickednes were found in Iacob as was apparantly found in them The second question was whether they did not see that the words of God were alwaies good to such as walke vprightly In all which he shewes that it is not the vncharitable seueritie of Gods seruants Mich. 2.7 for the doctrine is good to good men but the vile prophanenes and contempt of the word in the people that made them lyable to such terrors in the word The third iudgement is that all ciuill praises in men that contemne the wisdome of God in the word are singularly vile in Gods sight Ier. 8.8.9 and he instructeth in wisdome Psal 119.155 Lastly saluation is farre from the wicked because they seeke not Gods statutes the euidence of the hope of a better life is remoued from them so as speaking from their owne sense 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 scarse euer had a Bible in their houses but especially such as shun the word as a true rocke of offence Yea many of Gods children may be iustly rebuked in this that they are so far from shewing that the word hath dwelt plenteously in them that whereas for time and the plenty and power of the meanes Heb. 5.13.12 they might haue beene teachers they haue need againe to be taught the
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19
the Colossians THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in the first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10.11 The Doctrine of Faith he expresseth two waies first by Proposition secondly by Exhortatiom In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation to the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perswades and disswades he perswades by many strong and moouing Reasons to an holy endeauour to continue and perseuere with all Christian firmenesse of resolution in the Faith and Hope was alreadie begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the False Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. verse 8. then secondly hee confirmes it by diuers reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophie vers 18.19 and against Traditions verse 20. and so to the end of that Chapter Thus of the second part Thirdly 3 The Precepts of life in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contained in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands vers 19. of Children vers 20. of Parents vers 21. of Seruants vers 22.23.24.25 and of Masters Chap. 4. vers 1. The Epilogue or Conclusion 4 The Epilogue containes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first hee makes entrance by a narration of his care to know their estate and to informe them of his To which purpose hee sendeth and praiseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required of them Of the first sort hee signifies the Salutations of six men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne either the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17 And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analysis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proame is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contained in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the forme of the Salutation it selfe The Persons saluting are two the Author of the Epistle Verse 1.2 and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and oommend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplified by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are described first by the place of their abode and so they are the Citizens and inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The forme of the Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord Iesus Christ Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them Verse 3. and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what he did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwaies that is constantly from day to day Verse 4.5 Now in the Verses that follow he expounds and opens
the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwells in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church verse 19. Thirdly in respect of efficacie or influence through the whole body for from him flowes Peace and Reconciliation verse 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplied out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church Verse 21 22. In the description of his relation to the Church of the Colossians he vrgeth them with two things first their miserie without Christ 2. the remedy of their miserie by Christ Their miserie stands in two things first they are Strangers secondly they are Enemies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes verse 22. In setting downe their remedie hee notes 1. the Meanes 2. the End The meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight verse 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe Verse 23. and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the dutie required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoided viz. vnsetlednesse or reuolting in the words Be not mooued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is that hee preacheth and therefore it should bee that they should keepe fast the second is the testimonie of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimonie of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancie in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mysterie fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. Verse 28. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. Verse 29. The seuenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timotheus our Brother the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the flesh the Lord annointed separated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse 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 that are separate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God 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 euen that God that by an eternall and vnexpressible generation is
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.
of the world and worldly occasions Fourthly his last signe is that hee did set the Lord alwaies before him hee could be content to walke euer in Gods presence and to haue him the witnesse of his actions hee was not carefull onely to approue himselfe to men as wicked men may doe but his chiefe care was to walke in all good conscience before God Lastly in the fourth of Esay Esay 4.3.4 the Prophet fore-tels of men that vnder the Gospell should bee called holy or Saints and these hee describes by their happinesse they shall be written among the liuing in Ierusalem and by their holines which will discouer it selfe by these signes first they are not acquainied with the damnable and hatefull extenuations and qualifications of sinnes they are not heard to say it is a little sinne a small fault no their sinnes in their eyes are filthinesse and bloud Secondly they are men that haue felt the power of GOD in the practise of mortification they are new creatures they are washed and purged Thirdly the Spirit of God in them hath beene a Spirit of Iudgement and a Spirit of burning a Spirit of Iudgement not onely in respect of knowledge and illumination but also because it hath kept an Assize in the soule of the sinner hee hath beene arraigned indicted and hath pleaded guilty and beene condemned a Spirit of burning both in respect of the inward purifying of the heart from the drosse that cleaues vnto it as also in respect of zeale and ardor for the glory of God And thus farre of the first thing giuen vnto the people of God they are Saints Now followeth the second The acceptations of the word faithfull Faithfull This worde is diuersly attributed in Scripture It is giuen to a 2 Cor. 1. God and God is said to be faithfull in the accomplishment of his promises It is giuen to b Reuel 19.11 Christ and hee is called faithfull and true It is giuen to the c Psal 89.37 Psal 19 7. 111.7 Sunne in the Firmament because it keepeth his certaine course It is giuen to the Word of God so as whatsoeuer it promiseth or threatneth men may certainely binde vpon it for heauen and earth may faile but one iot of it shall not faile Lastly it is giuen to Men especially and most ordinarily to such men as are true beleeuers and walke in all good conscience both before God and Men and as it is thus taken the words of the holy Ghost Prou. 20.6 Prou. 20.6 may be taken vp Many men will boast euery one of his owne goodnes but who can finde a faithfull man These are they that Dauid so earnestly searcheth for and hauing found them doth so stedfastly set his eyes vpon them and entertaineth them into his Court Psal 101.6 Psal 101.6 The names of these wee doe for the most part take vpon our selues but the signes of these are but sparingly found amongst vs. That we may examine our selues I will consider what is required of vs that we may shew our selues faithfull Faithfulnesse in spirituall things Hereunto fiue things are requisite The Christian mans faithfulnesse ought to shew it selfe first in spirituall things secondly in temporall things vnto faithfulnesse in spirituall things fiue things are requisite First faith in Christ to get sound reasons from the Word and Spirit of God and a sure euidence for the particular perswasion of the heart that God in Christ is graciously reconciled with the sinner He cannot bee a faithfull man that hath not a iustifying Faith all that time of a mans life onely receiueth hee this honour to be accounted faithfull when aboue all things hee trauels after the sense of Gods fauour in the forgiuenes of his sinnes Secondly faithfulnesse stands in the performance of all those Promises Purposes and Vowes which men in their distresse inward or outward doe make vnto God Psal 78. And therefore the Israelites are charged not to bee faithfull because when the wrath of God turned vpon them and the strongest of them were slaine and their chosen men were smitten and that their daies did consume in vanitie and their yeeres hastilie then they crie vnto him and seeke him in their distresse they returne and seeke him earelie they acknowledge that GOD is their strength and the most High their Redeemer but when the Lord had beene mercifull vnto them forgiuen their iniquities so as hee destroyed them not and called backe his anger then they returned and prouoked the LORD againe they flattered him with their tongue they tempted GOD and sinned still and therefore they are censured thus Their heart was not vpright neyther were they faithfull in Gods Couenant Thirdly it shewes it selfe in constant sincerity in Gods worship when men will worship God according to the rules of his reuealed will without mixture of mens inuentions or the customary sinnes of prophanenesse and hypocrisie Hos 11. vlt. And thus Iudah is said to be faithfull with Gods Saints because as yet the worship of God was preserued amongst them in the auncient puritie in which the old Patriarkes and Saints did sincerely worship the God of their Fathers hee is a faithfull man that will worship God no otherwise then the Saints haue done that is precisely according to his will reuealed in his Word Fourthly faithfulnesse is exercised in the conscionable imployment of the Gifts Graces and Talents receiued in our generall calling to Gods glory the increase of our gifts and the inriching of our soules with true spirituall gaine And thus hee is said to bee a good Seruant and faithfull that hauing receiued fiue Talents hath gained with them fiâ—e moâ— Mat. 25.21.23 or two Talents and doth gaine two moe and this we doe when hauing receiued Knowledge Faith Loue Hope Patience Spirit of Prayer c. wee doe by a constant and daily practise bring them out into exercise for our selues and for others Thus doing two commodities wee shall reape first it is a signe of our faithfulnesse secondly the gifts will increase and to him that hath such gifts to vse them shall be more giuen Lastly faithfulnesse shewes it selfe in mens sinceritie diligence constancie and care to promote and further the causes of God and the Church with the conscionable discharge of all such dueties as belong vnto such seruice Thus Timothy is praised to bee faithfull in the Lord 1 Cor. 4.17 1 Cor. 4.17 And thus the Apostle and Apostolicall men were faithfull when they could doe nothing against the truth but for the truth and thus men are faithfull that can patiently beare 2 Cor. 11.8 and willingly take vp the Crosse of Christ and that daily so as they may further the building vp Luke 9.23 and edification of Gods people Those then are not faithfull that doe the worke of the Lord negligently that set their hands to the plough and looke backe that minde their owne things honours pleasures profits and preferments and those that
c. 1 Corin. 13.3 Lastly for that grace by which felicitie and the thiefe good is applied and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith The sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neither is it in the power of Nature alone to perswade men that the Scriptures are Gods word further then the remnants of Gods former image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporary Faith Temporary Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults Luke 8.13 Heb. 6.4.5 onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenes of sins nor will bee brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholly engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two sorts eyther Faith to heale or Faith to be healed this Faith may bee in such as are reprobates as Matth. 7. some shall say Haue wee not cast out Deuils by thy name to whom Christ shall answer Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith Iustifying Faith The nature of this Faith will appeare if wee consider The Obiects The Parts The Degrees of it The obiects of Faith First of the Obiects this Faith may be perceiued by that which it carrieth the minde vnto and from which it seeketh the comfort of the chiefe good and thus the obiect is three-fold The Merits of Christ The Promises of God The Prouidence of God So that wouldest thou trie thy Faith consider then what it is that thou makest thy refuge and the foundation of thy comfort What is it that thou most laboured after is it the assurance of Gods fauour by the application of Christ is it the distinct applying of such and such promises of life in Scripture dost thou liue by thy Faith in the course of life if so thou hast met with the right Faith without Christ it is not possible to attaine the chiefe good neyther is it enough to beleeue that Christ dyed for sinners c. vnlesse we labour in the day of our visitation for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse for the particular assurance of Gods fauour in remitting such and such our transgressions And because it is not easie at all times to discerne by the working of the Spirit of Adoption the imputation of righteousnesse from Christ therefore hath the Lord discussed the cases of conscience so comfortably in Scripture that if men examine themselues before the conditions of Gods promises they may finde in diuers of them the cleare determining of their estate Here may bee iustly taxed the grosse ouer-sight and securitie of many otherwise the deare Seruants of God that are no better acquainted with the promises of life vpon the truth of which depends their happinesse and both present and future comfort And lastly by the same Faith whereby the iust are saued by the selfe same they liue in the course of life in this world the ground of his Faith for his preseruation is the prouidence of his God whiles the men of this world wonderfully please themselues in sacrificing to their nets ascribing in their affections the stay of their maintenance vnto their labour friends inheritance c. The Parts of Faith Secondly that the nature of this Faith may yet bee further opened the Parts of it must be considered Faith is eyther in the minde or in the heart and by the change of both it may be discerned Faith in the minde In the minde it shewes it selfe in two things Knowledge Iudgement There is something in the very illumination of the Vnderstanding of the Saints which is of the nature of Faith Hence it is that the Prophet Isay saith of Christ Isay 53.11 By his knowledge he shall iustifie many that is make iust Iudgement is either of truth or of goodnesse Iudgement of truth is when we giue glory so farre forth to the way of life and the meanes of Reconciliation that our hearts being conuinced our vnderstandings doe clearely resolue that this is the way to bee happie and no other Iudgement of goodnesse is when we doe not onely beleeue the Doctrine of happinesse to be true as before but to be the onely good tidings our hearts can rest vpon Faith as it shewes it selfe in the heart stands in three things Faith in the heart Desires Fiduce or Confidence Perswasion or Apprehension and application It may not be dissembled Desire to beleeue is of the nature of Faith that there are in the world many definitions or descriptions of Faith such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denied to be of the nature of Faith I expresse my meaning thus that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God that he would be willing to part with the world and all the things thereof if he had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sins of his former life or such as presently doe burthen his Soule were forgiuen him and that hee might beleeue that God were now become his God in Christ I would
Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as a Sheild not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lieth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of GODS loue in Christ which being once had wee should soone see an happy victorie ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtaineth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the familie of Abraham Gal. 3.7.9 and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him Iohn 1.12 to them hee gaue power to bee the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an vnutterable presence doth dwell in the hearts of the Sonnes of men Ephes 3.16 Epes 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith Acts 24.25 is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy Heb. 11.1 therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certaintie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Math. 9.29 Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction Heb. 2.5 euen in their carriage about the things of this life Thirdly we might haue the sense of peace with God accesse vnto Grace wherein we might stand Rom. 5.1.2.3.4.5 and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads reioice in afflictions c. Fourthly 2 Tim. 3 15. there is a power in Faith to put such life into the sacred Scriptures that they would be able to make vs wise euen to saluation Fiftly how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence the lamentable experience of the world shewes insomuch that the Apostle saith wee are naturally without God in the world Ephes 3.12 able to minde any thing and to effect any thing but God But now this which is vnpossible to Nature is become possible to faith as the Apostle shewes Ephes 3.12 And how vnspeakeable a mercy it is to haue a comfortable communion with God and easie accesse for our prayers the Saints may conceiue but not vtter Sixtly by Faith wee might be able to ouercome the world so as wee might easily contemne the glory of earthly things 1 Iohn 5.4 the Millions of euill examples and scandalls the thousands of temptations allurements disswasiues lets and impediments which the world casteth in our way and with which wee are often entangled insnared and many times most shamefully vanquished to the dishonour of God and our Religion the wounding of our Profession and our Consciences c. If men had that power of Faith which the ordinances of God were able to giue how might they astonish Epicures Papists and Atheists which now differ little from them Seuenthly Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is as the APOSTLE intimates Rom. 1.12 Rom. 1.12 Eightly by Faith wee might worke righteousnesse and attaine to innocencie of life Heb. 11.33.34 wee might receiue the Promises with all those sweet comforts contained in them which are matters of as great wonder as to subdue Kingdomes to stop the mouthes of Lyons c. Ninthly Faith would make vs to contemne the pleasures of sinne and account affliction with Gods people better then perfection of pleasure for a season Heb 11 25. as it is obserued in Moses Hebr. 11. whereas now euery base delight is able to captiuate our affections and we haue scarse strength to stand against one temptation Tenthly Faith by continuance in the Word of God would make vs free euen Gods spirituall free-men Iohn 8.32 so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release as we might by Faith Lastly we might haue the cleare apprehension of the remission of all our sinnes past as is manifest Rom. 3.25 Acts 10.43 onely for sinnes to come God giues no acquittance before there bee a debt and the discharge sued out And as Faith furnisheth or would furnish men with these wonderfull benefits in this life so it prouideth an assurance of an immortall inheritance in heauen for all eternitie as these places shew Acts 26.18 Iohn 6.47 1. Pet. 1.9 2. Thes 1.10 with many other Thus much of the benefits by Faith Quest Obiect Oh but what if men doe not beleeue Ans First I might answere that it is yet a comfort that though thousands neglect Faith yet their vnbeliefe cannot make the faith of God of none effect Ans The miseries of such as haue not faith Rom. 3.3 though the whole world contemne the doctrine of Faith and please themselues in their spirituall securitie yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him Secondly I read in S. Marke that CHRIST maruailed at their vnbeliefe and iustly Marke 6.6 they were affected with his doctrine it was confirmed by miracles and yet they beleeued not we miserable men are a wonderment to God Christ and Angels and an astonishment to Heauen and Earth for our incredible incredulity Thirdly I read in S. Mathew that hee did not great workes there for their vnbeliefe sake Math. 13.58 Surely we are iustly debarred the benefit and comfort of many of the workes of God which might discouer the glory of his goodnesse to vs onely because of our vnbeliefe Fourthly if the Iewes were cut off for their vnbeliefe being naturall branches and such as God had reason to fauour as much as any people vnder the
Sunne how fearefull then is the case of many of vs Rom. 11.20 that can haue no other standing then by Faith Fiftly Nothing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be established Titus 1.15 Seuenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Isay 7 9. Eightly It is a matter of ease and profit and pleasure to liue in sinne John 3.18 especially some sinnes but what is it to die in them Except that yee beleeue that I am hee yee shall die in your sinnes Iohn 8 24. Ninthly consider the contrary to the benefits before if we get not faith we abide in darkenesse we are vnder the rigour and curse of the Law subiect to the dominion of heart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neither the Seede of Abraham nor of GOD without Christ without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter wee are easily ouercome of the World vnconstant in friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bondslaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be considered The incouragements to beleeue 1 The Incouragements to beleeue 2 The Lets of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first we haue many incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when we set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke we may finde Fourthly what greater ioy to Angells or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficulty so great either in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that we may be cured and get Faith Sixtly Esay 55.1 Iohn 3.16 God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call mee Answ He cals all Mat 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect therefore he excepteth not thee but least men should encourage themselues in sinfulnes he addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ Obiect Oh but if I should take that course I should lead a dumpish and Melancholy life Ans It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Solut. Ans Learne of mee that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the case and comfort once had from Christ without interruption If men still thinke this improbable he wils them to put it to triall and they should certainely finde rest to their Soules Obiect 3. Solut. Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey 1 Iohn 3.23 Ninthly God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God 2. Cor. 5.20 Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnesse wee might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of incouragements The lets of Faith Le ts in the Minister Rom. 10. The hinderances of Faith follow to be considered of The lets of Faith are sometimes in the Minister sometimes in the People Ministers are guilty of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contained the whole doctrine of the Sinners conuersion with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Le ts in the People Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly imployments and therfore cannot spend the time about thinking of Sermons Luke 14.16 c. Our Sauiour Luke 14.16 in the Parable showes that though men giue Heauen faire words yet they take not a course to get it but what lets them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profit and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluity and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not bee so taken vp Solut. c. Ans
Our Sauiour shewes that this is no sufficient excuse by bringing in the man that had bought his fiue yoake of Oxen then which what could be more needfull seeing hee could not follow his Husbandrie without Oxen Secondly a second Error letting Faith is a close opinion of merit which stickes fast in our nature Thirdly Faith is hindered when the minde is fore-stalled with an opinion Psal 50. Esay 1. that an outward seruing of God will serue to bring them neere enough to God If they heare Seruice and Sermons and receiue the Sacraments c. they haue done so much as they thinke is enough Fourthly many therefore neuer labour to get Faith because they thinke it is impossible to take any such course that they should get any assurance of the remission of their sinnes in this life or if it be possible for others yet it is not for them Lastly others thinke it possible to be had and it is good to bee humbled so farre as to seeke it with teares and prayers and they thinke they doe well that will not giue ouer till they haue comfort that way but yet they thinke all this adoe vnnecessary and that they may be saued without it In the Heart Faith is letted fiue wayes Le ts in the heart First when men nourish the secret euills of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwaies an vnfaithfull heart Heb. 3.12.13 therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Wordlines is a great let of Faith when men suffer their thoughts and affections to be continually taken vp with minding of things here below though they cannot be charged with any great couetousnesse Thirdly there is in mens affections an vnwillingnesse to part with worldly pleasures and delights and they are loath to loose their credit with their carnall friends which they say they must doe if they take this course Fourthly the world is full of common hope and presumption of Gods mercy men say God is mercifull when they haue neither comfort from the Promises of God nor ground of assurance nor witnesse of the spirit of adoption Fiftly Faith is letted and men are kept from vsing the meanes to get Faith and to seeke God while hee may be found onely through a feare least if they should examine themselues and search whether they had a true faith or not they should finde they had none and then they should be troubled and driuen into Melancholy despaire c. Lastly Le ts in conuersation there are some things in mens carriage which greatly let and hinder Faith First a prophane contempt of the word of God either men will not heare or but by starts or they attend not or not apply it to themselues or not meditate of the doctrine afterwards or not labour for the power of it in practise c. Secondly the example of the multitude hinders much a Math. 7.13.14 Luke 13.23.24 especially the example of wise men and great men in the world b John 7.45 to 50. Thirdly some when they go about the duties of mortification and Faith they are turned off before they get Faith either because they finde hardnesse of heart or are ouer charged with temptations or doubts of audience and acceptance and that God will neuer looke after such broken desires c. or else because they haue not comfort presently they grow desperate and say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly bee recouered againe to any care to labour for Faith till either bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith Vses First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must bee mollified by afflictions The signes of Faith by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to belieue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent Vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne c Heb 11 25. Lastly by the purging out of the euills of the thoughts and affections d Math 5.7 Acts 15.9 As for Ioy Peace Thankefulnesse Admiration Loue and desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Vse 2 Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The defects of the common Protestants Faith The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly either Historicall or Temporarie for either it is enough to beleeue that Christ died for sinners or else if they beleeue the Articles of the Creede to be true and bee no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they
is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with an other as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking Heb. 10.25 inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world The defects of the common Protestants loue with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen and earth polluted our houses brought a curse vpon our Assemblies and debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites at Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free 〈◊〉 for filthy Ribâ—uldry for drunken spewings and Viper-like slâ—nders 〈…〉 against good men Fourthly many out of their ignorance know 〈◊〉 other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rise amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Back-â—iting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouer-liued his prime is euery way as well filled with Enuy. And thus men are not in charitie neither full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefly to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neither euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the olde complaints may be taken vp Hosea 4.1 Esay 57.1 There is no mercie in the Land Mercifull men are taken away Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sinke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemency before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neither brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the ayre a Deut. 28.12 Math. 16.16 sometimes it signifieth the whole vpper world that compasseth the earth b Gen. 49.25 Math. 3.16 sometimes for the Kingdome of Grace and the meanes thereof c Math. 3.2 11.11 but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphore laid vp and expressed in the word Heauens Doctrines from Coherence First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very maner of dispensing of his Graces for hee makes one Grace crowne another and Obseruat 1 become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith One Grace crowneth another and the impediments and discouragements of Loue. When God sees how many waies the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his word and spirit to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victorie it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by
all those things that cause Hope And that we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
out of the whole For the first heere 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 Fiue things principally to be acknowledged from Gods Grace 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 may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly 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 Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall 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 directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ 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 wee thirdly we must loue them for their profit and good not for our owne and lastly wee 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 praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease 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 we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues 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 x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. 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 z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie 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 neither let this be thought a meane and vnprofitable seruice to the body for wee see here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanenesse of the world take heede of rash censuring and the customary liberty of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that one great way of triall of sinceritie is by the constant vprightnesse of their hearts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what we should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men
z Ephes 4.11 to 17. 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 a Iames 1.4 c. And lastly wee must bee 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 Of the strong Christian and how he may be knowne 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 b 1 Cor 3.1 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 c Mat 20.22.23 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 d Rom 15.1.2 4. Hee is full of goodnesse and knowledge and is able to admonish e Rom 15.14 and comfort others with the comforts hee hath found himselfe f 2 Cor 1.4 5. Hee sinnes not in word g Iames 3.1 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 his life to take thought for what he shall eate or what he shall drinke nor doth he disquiet his heart about his body what he shall put on for these outward things hee can easily trust his heauenly Father h Math 6.25.30 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate hee 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 i Math 5 38. to the end Lastly in Faith hee 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. hee vanquisheth doubts Vers 20. hee is as thankefull for promises as others would bee 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 he had Vers 25. Thus of the strong Christian In all might Note how the Apostle presseth to perfection before Why all might 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 wee 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 Wee haue not one aduersary to encounter but many and of many sorts inward outward visible inuisible 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 All might in foure respects First it must bee 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 bee strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood l 1 Cor 14.20 our Memories must bee 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 m Iam 1.4 Ioy n 1 Thes 5.16 Loue o 1 John 4.18 Mercy p Col 3.12 Hope and Confidence q 1 Pet 1.13 Desires r Psal 27.4 in Reuerence Å¿ Heb. 12.28 in Hatred of sinne t Psal 139.21.22 Contempt of the World u Phil 3.8 Esay 30.22 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 bee Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnes the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armor of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers x Ephes 6.12 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 y Gal 6.6 our seruice should be an heartie Seruice z Ephes 6.6 wee must loue the Lord with all our hearts with all our soules with all our might * Deut. 6.5 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 The extent of Gods power Power is one of the Attributes they call in Schooles relata 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 What God cannot doe 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 remaine 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 that which is simply impossible for there are many things vnpossible in respect of vs which are not onely possible but easie to God And therefore the common-people reason foolishly God can saue mee therefore hee will doe it and the Papists as wilfully Christ can be present in the Sacrament therefore hee will For besides that they will neuer prooue his body can be in all places at one time truely and locally present remayning a true body they also reason but absurdly till they finde his will to be there in their manner What the glory of God is The Glory of God is taken somtimes for the signe of his presence Exod. 16.10 for the meanes of his worship 1 Sam. 4.22 for praise and honour 2 Chron. 29.11 But here it is taken for the excellencie of God aboue all creatures as it may be reuealed Wherin God excels the creature God is more excellent then all Creatures in Trinitie of Persons in one essence in perfection of Nature in infinitenesse of being in eternitie in puritie and singlenesse in immutabilitie of Nature Will and Qualities in vnderstanding in prescience which absolutely falleth to no creature in the Idea of Vertue and in omnipotencie By reason of mans fall and custome in sinne Gods glory is much darkned so as now man of himselfe cannot so conceiue of the wonderfull excellencie of his Creator Gods Glory is reuealed vnto man 1. By his Workes a Psal 104.31 How many wayes Gods glory is reuealed especially his dreadfull and great workes b Esay 24 16. 2. By the Signes of his presence c Exod. 16.10 3. By the meanes of his worship d 1 Sam. 4.22 Psal 89.7 4. By the Confession of guilty persons e Iosh 7. 1 Sam. 6.5 Mal. 2.2 5. By the Prayses of his seruants and therefore to giue glory is translated to giue thankes f Luk. 17.18 6. By Christ who is the Lord of glory g 2 Cor. 2.8 the King of glory h Psal 24. he maketh the Glory of God as it were visible in his flesh 7. By Man k 1 Cor. 11.7 8. By the Spirit of Reuelation l Ephes 1.17 9. By the Gospell m 1 Tim. 1.11 Who see Gods glory But if you aske who of all men see Gods glory I answer onely the Saints in the brightnes of it n Psal 89.7 Esay 26.10.11 to wit such as haue the Gospell shining in their hearts o 2 Cor. 4.3 c. Esay 61.1 2 3. c. such as acknowledging Gods threatnings turne vnto him by true repentance p Ier. 13.16 such as lead an holy and innocent life q Psal 138.5 c. Esay 58.7.8 9. such as haue a true and liuely Faith r Iohn 11 40. Esay 46.12.13 Foure reasons why the power of God is said to be the power of his glory About falling from grace perseuerance Proofes that Gods elect cannot fall away This doctrine doth not tend to securitie Thus of the words apart Iohn 1.14 Power of his Glory There are foure Reasons why the Power of God should bee said to bee the Power of his Glory or glorious 1. Because it will neuer leaue strengthening till it bring to Glory 2. Because the power of all the meanes of saluation is from heauen and therefore a glorious power 3. Because Gods Glory sets his Power aworke in as much as by promise it lyes ingaged to his people 4. It is a glorious Power because of the persons and things that are vsed in Gods worke as God himselfe the Sonne of God the Spirit of God ordinances that are of God and men specially consecrated by God Doctrines First the perseuerance of Gods children is most certaine so long as there is Power in God or Glory they cannot fall away by losing their happinesse This point hath abundant and apparant confirmation out of the old Testament in these places Psalm 145.10.13.14 Esay 42.3 Ezech. 36.24 25 26 27. Ierem. 32 40. Hos 2.19 Out of the Gospels Matth. 16.18 and 24.25 Iohn 4.14 and 5.24 and 6.39 and 10.28 29. and 13.1 Out of the Epistles also Rom. 6.8 9 10 11. and 8.30 and 11.29 Ephes 4.12.17 Phil. 1.6 2 Tim. 2.19 Hebr. 7.16 1 Ioh. 2.19 and 3.9 1 Pet. 1.5.13.18.20.23 Secondly there is little reason of presumption in this Doctrine for as Power will preserue so Glory will reuenge if such as are in couenant with God returne to sinne woe vnto them Gods Glory will not beare it and he hath many wayes to scourge them for by their sinnes they may bring vpon themselues crosses of all sorts Å¿ Psal 89.22 Esay 30.20 Zach. 13.7 8 9. Mich. 7.9.18 terrors of Conscience t Psal 51. losse of many gifts and want of sense of all grace Gods presence and the ioyes of his promises and Saluation u Psal 51. Cant. 3. Church censures x 1 Cor. 5. the want of many blessings y Ier. 5.24 25. sore trauell and terrours vpon their returne againe z Psal 51. Motiues to Patience terrible buffets both of the Word and Spirit c. And therefore we should worke out our saluation with feare and trembling It is a fearefull thing to fall into Gods angry and scourging hand Hitherto of the Obiect Parts Ends and Causes of Knowledge the Effects follow which in the end of the Verse are noted to be three viz. Patience Long-suffering and Ioyfulnesse Patience This is a vertue that well becomes a Christian and a blessed fruit of the tree of life much to be desired of man though it may seeme troublesome to the flesh to endure crosses and afflictions yet if all things be considered it is a vertue of great praise God himselfe is magnified of Men and Angels for his patience and forbearance a Rom. 2.4 It is the admirable glory of the Sonne of God that in the great worke of his Father about the gathering of the Churches in the middest of the oppositions of the world and euill Angels hee should not cry nor lift vp nor cause his voyce to be heard and yet hold out without failing or discouragement b Esay 42.2.4 yea as the Captaine of our saluation hee was made perfect by suffering c Heb 2.10 This is the praise of the Saints which they may remember with comfort that they haue endured many and great fights of afflictions d Heb 10.32 The Souldier cannot please his Captaine vnlesse hee endure hardnesse nor hee that striueth for Masteries be crowned vnlesse hee toyle in the Combat nor the Husbandman reape vnlesse hee patiently endure the labour of sowing and waite till haruest e 2 Tim 2.3.5.6 All that will liue godly must suffer f 2 Tim 3.12 the holy exercise of Christian
vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Quest Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. Ans No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues b 1 Cor 10. the Pharisees were baptised with Iohns Baptisme yet in great danger of wrath to come c Math 3. Fiue sorts of men not made fit There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioyned so as indeede they care for the doctrine of no Church and thus Atheist and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they bee members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Polititians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the rest and thus the common Protestant of all estates and degrees they thinke if they come to the Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it bee vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen Wee are made fit by Redemption by vocation by Adoption by Iustification by Sanctification and by Glorification for each of these addes something to our sufficiencie The Vse is to teach vs to magnifie Gods exceeding mercy that doth not onely giue vs heauen but make vs fit for Heauen The greatest King in the world Note if hee set his loue vpon a base slaue or vassall well hee may giue him an Earledome or great Office but he cannot giue him fitnesse for his place and gifts to execute it hee may change his estate but he cannot change his nature But God doth not onely giue a Kingdome to his Seruants but hee endues them with royall inclinations desires and behauiour The Rhemists vpon this place note that wee deserue saluation condignely but wee neede not answere them for Thomas Aquinas the ordinary Glosse and Cardinall Caietan vpon this place crosse them Aquinas saith thus Dixerunt aliqui Deus dâ—t dignis gratiam c. Some haue said God giues grace to the worthy but not to the vnworthy but the Apostle excludes this because whatsoeuer worthinesse thou hast God hath wrought it in thee and to this end alledgeth 2 Cor 3. We are not sufficient of our selues to thinke a good thought The Glosse thus Hee makes vs worthy not in the Law but in Light that is through God who is light of light by whose grace we are inlightened Caietan thus worthy that is fit by lot that is onely by Gods gift Note onely by Gods gift the Papist saith To be partakers of the inheritance of the Saints in light or as it is in the originall verbatim Vnto the part of the lot of the Saints in light The lot of the Saints is by some taken for the sufferings of the Saints by others for their happinesse as it is had in this life in the right or inchoation of it by others for heauen and that as it is held by true title here in this world so I take it here How the lottery of Canaan shadowes out our inheritance in heauen The word lot leadeth vs by allusion to Canaan and the diuision thereof and the comparison holdeth in many things As none had right to the Land of Canaan but Israelites so none haue right to heauen but the Saints and as Canaan was furnished with buildings and all commodities but not by the Israelites d Deut 8.7 c. c. so Heauen was prepared of old before the Saints entred it e Math 25. The builder and maker of it was not the Saints but God f 2 Cor 5. And as the Canaanites were throwne out that Israell might enter so the Diuels were throwne out of Heauen that the Saints might enter And as without a Ioshua though there were a Land there would be no lot so without a Iesus though there were a heauen there would be no inheritance and though the Land were giuen by lot yet it must not bee possessed without a Combat they must first fight and then inherit so must Heauen suffer violence and before it be had wee must wrestle with Principalities and Powers and as all their lots were knowne to Ioshua so euery Christian in his standing is knowne to Christ as Ioshua had what hee asked g Iosh 19.50 so our Ioshua obtaines what hee askes though hee aske the ends of the earth h Psal 2. And as the comparison hath those things for information so may diuers instructions be gathered from hence also and first if wee would haue any lot in Heauen wee must be sure wee be true Israelites
Balaam seemes a friend to Israell but hee is so farre from inheriting with them that hee is destroyed by them the sword of the Lord rootes him out this will bee the portion of all Hypocrites i Iosh 13.12 And wee should labour for a particular warrant in the knowledge of our owne portion this would incourage vs against all difficulties Caleb dares fight with the Anakins if Ioshua giue him Hebron k Iosh 14.6.11 c. and feeble and complayning Ephraim shall ouercome and inlarge himselfe if Ioshua particularly incourage him l Iosh 17. And as no Cananites ought to bee left in the Lot of Israell so no wicked workers should be suffered to remaine in the assembly of the Saints to be prickes and goades in the sides of the righteous And as they that haue their inheritance allowed them already must not rest but fight till their brethren haue rest m Josh 1.12 so they that haue comfort in their owne conuersion must strengthen their brethren And if any haue too little roome the way is not to murmure and doubt but to fight it out for more so must Dan n Iosh 19.14 so should weake Christians not giue way to discontentment but striue in the spirituall Combat till more grace and roome for the inlarging of the heart be gotten Lastly as seauen Tribes are iustly taxed and censured by Ioshua for their negligence and sloath in not seeking speedily to possesse the Land God had offered them o Iosh 18.2 so may the most of vs bee iustly rebuked for grieuous securitie about the heauenly Canaan Many rest in the probabilities and hope of a title nay the most rest satisfied in such a condition as is without title and without hope vnlesse they amend yea the better sort diuers of them haue but a title and therefore it iustly falleth out that these are buffetted by Christ as they were disgraced by Ioshua and as they must stand to the curtesie of the viewers of the Land for the report of the goodnesse of their part so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them concerning their inheritance in heauen and heauenly things Partakers of the inheritance of the Saints in light The happinesse of the faithfull is an inheritance illustrated here first by the persons that must enioy it it is not common to all but appropriated to Saints secondly by the qualitie of it it is in light Christ is the great heyre of all things p Heb 1.1 Psal 2. the Christian is coheyre with Christ It is a doctrine that hath much comfort in it a Christian holds by the fayrest tenure and firmest and surest too for though his life be changeable and his dayes on earth must haue an end yet his inheritance endures for euer and whiles hee liues God will know him all his dayes for no worse a man then his owne heyre q Psal 37.17.18 And the consideration of the inheritance of the Saints should teach vs diuers things first to pray that God would remember vs with the fauour of his people and visite vs with his saluation and that then hee would open our eyes to see the glory of such an inheritance r Psal 106.3.4 Ephes 1.18 Secondly to honour the righteous and not despise poore Christians seeing God hath made them his heyres and rich in faith Å¿ Iames 2.5 Thirdly to endeauour with all care to walke worthy of such honour as to be made Gods heyres And lastly to be willing to suffer any thing in this world for Christ seeing in the world to come wee must raigne with him as coheyres t Rom 8.17.18 Of the Saints Onely Saints inherit and therefore be sure thou be a Saint be sure thou be more then flesh and bloud u 1 Cor 15.50 be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance x Ephes 5.5 1 Cor 6.9 Gal 5.21 bee sure of the imputation of the righteousnesse of Christ y Rom 4.13.14 Tit. 3.7 bee sure thou haue in thee the spirit of the Sonne z Gal. 4.7 Ephes 1.14 bee sure to commit thy selfe to the word of grace * Acts 20.32 In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaines it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly A three-fold light in man because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-folde light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before we can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will do no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainety of this inheritance it is said to bee held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended with those that pleade for vncertaintie of assurance Sixtly in light that is in Heauen and the light of Heauen in an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our heartes in the light of Faith and certaintie and glad our hearts with the light of the Spirit and ioy choosing rather to die then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in
and Binder and in respect of one Faith and Constancie in doctrine Shee is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may bee in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time bâ—â— no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three waies Vses First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two Heads one aboue and another vnder Thirdly in vaine doe carnall men pleade their hopes in Christ when they can yeeld no sound reason to prooue they are Christs Members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head wee should 1 Pray that God would open the eyes of our vnderstanding that wee might with sense and affection see what the hope of cur calling is m Ephes 1.19.22 c. to become members of such a Body vnder such a Head 2 Take heede of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit n 2 Cor. 6. 3 Consider our place in this Body and vnder this Head and not presume to know about what is meete o Rom. 12.4.5 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer our selues to bee carried about by euery winde of doctrine and follow the truth in Loue p Ephes 4.14 to 16. without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the Church be the body of Christ and wee Members of this Body wee should learne to carry our selues one towardes another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit q Ephes 4.2.3.4.5 And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimulation r Rom. 12.6.9 in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe Å¿ Rom. 12.10.13.15.16 out of the Sympathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie t 1 Cor. 10.24.14 Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuie at the gifts or place of other Christians should be banished out of our hearts u 1 Cor. 12.15.22.23.26 Thus of the excellencie of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace Hee is the beginning Secondly in the respect of the state of Glory He is the first begotten of the dead Christ is said to be the beginning in three respects He is the beginning Christ may be said to bee the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of Faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience Vses And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without God in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can bee a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God a Reuel 3.14 and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace Reuel 3. vers 15.16.17 And if Christ be the Authour and beginning of Faith and grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancie b Heb. 12.2 And in as much as he is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous bee righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still c Reuel 22.11.13.14 The first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold
from the spirit of God which is in them for the spirit sets the soule at libertie x 2 Cor 3 17. and furnisheth it with graces y Gal 5 22. sealeth vp vnto the day of redemption z Ephes 1.14 strengtheneth the inward man a Ephes 3.16 shewes the things giuen of God b 1 Cor 2.12 is a perpetuall Comforter c John 14.16 Leadeth into all truth d John 15.13 frees from condemnation and the rigour of the Law e Rom 8 1 3 10. Zach 12.12 Rom. 8.1.3 is life for righteousnesse sake vers 10. mortifies the deedes of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and mooueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may bee sure to haue any thing 1 Ioâ—n 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished How many wayes the word furthers continuance And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our waies verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt vers 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feete verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal 84.12 1. Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faâ—â—h and continue in it but wee must be grounded and stablished and when he 〈◊〉 stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it particular Knowledge Certainety Resolution and Contentment To be thus established would fortifie vs against all the changes The priuiledges of an established and grounded heart and alterations of estate or Religion in aftertimes and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmooueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That wee might be thus grounded and stablished What we must doe that wee might bee grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles f Ephes 2.20 we must be daily conuersant in the Scriptures 2. We must be much in praier but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruencie and power of Gods spirit in other in prayer g 2 Tim. 2.19.22 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to bee abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled h 1 Cor. 15.58 1 Tim. 6.19 4. Wee must pray God to giue vs a free and ingenuous spirit i Psal 51.12 What a free spirit is wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sounde frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne case k Pro 4.26 6. Wee are not vsually setled and soundly stablished till wee haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs l 1 Pet. 5.10 Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to CHRIST and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke m Luk 6 48.49 Quaest Quest What should be the reason why many after long profession and much hearing and some comfortable signes of assurance Ans at sundry times conceiued should yet be vnsetled and distracted The causes why many after long profession and some signes of hope are still so vnsetled and shew so much perplexitie and want of firmenesse either in contentment or practise Answ This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secrâ—t or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope p Rom 8. Thirdly when our friends go out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the Sonnes of God Not moued away Doct. It is not enough to haue hope but wee must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that we vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the Hypocrite for though hee haue wouen to himselfe out of the bowels of his poisonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie d Iob. 8.13 Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things Which are the effects or
properties of true hope First By Profession it will not onely know but acknowledge that truth which is according to godlines e Tit. 1.1.2 It will confesse professe wheras the common hope seldome or neuer at any time holds it conuenient to be so forward Secondly by Abnegation for it will endure scornes losses temptations oppositions c. It is not moued away by the carnall reasons of the flesh the disdaine of carnall friends the violence of vnreasonable aduersaries or the like the chaine will not feare it nor the reproach shame it f 1 Tim. 4.10 It will be busie though it haue no thanke for his labour g Act. 28.20 And it will not hast to ill meanes to get out of distresse h Esa 28.15.16 Whereas the common hope is frighted with the noyse of a chaine and put out of countenance with a scoffe of disgrace it will speake CHRIST faire but loose nothing for his sake it likes preaching well but it will neuer beleeue it is so as the Preacher sayes it loues GOD aboue all but yet it must haue a care to see to it at any hand that such and such friends be not displeased it will be better aduised then to be in danger of such and such troubles And if it be hard bestead it will venture to send to a Wizard to vse now and then a lye or an oath or a little fraud and false dealing c. Thirdly by Mortification Hee that hath this hope purgeth himselfe that he may be pure as Christ is pure i 1 John 3.3 It stirreth vp to much praier confession sorrow fasting and spirituall reuenge Hee that hath most hope is most in the humiliation of his soule It is not as the world conceiues that Mortification is the way to desperation but the common hope hath no hands to doe good workes nor eyes to shedde these teares nor stomacke to abide this fasting nor flesh to endure this reuenge nor tongue to speake this language Fourthly by Perseuerance It will not cease from yeelding fruit k Ier. 17.8 Iob guided by this hope resolues to trust still in God though he kill him l Iob. 13.15 but the common hope will be sure then to fayle when there is most neede of help What wee must do that we might be vnmoueable Now that wee might be vnmoueable in this Hope wee should waite patiently vpon Gods ordinances that wee might abound in the comforts of the Scriptures increasing in Knowledge and Wisedome m Rom 15 4. Prou 24.14 but especially wee must sticke to the Word preached and neuer giue it ouer n Ephes 1.1.4 nourishing euery grace of Christ o 2 Thes 2.16 and wee must be much in prayer p Psal 62.8 61.2.3 and soundly carefull to deny all vngodlinesse and worldly lusts q Tit. 2.12.13 Iob 11 14 15. Thus of the Duty and the Obiect Grace Now of the Meanes by which it was wrought which was the Gospell preached Of the Gospell Doct. The Gospell is the ordinarie meanes to breede hope in a mans heart r 2 Tim. 2.10 Rom. 1.16 and therefore it is called the Gospell of the kingdome and the Gospell of Saluation Å¿ Math 4.13 Ephes 1.13 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 ye 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 Esay 55.4 Luke 4.18 Rom. 10.14 1. Cor. 1.21 c. Act. 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 breede hope in Gods people And the people must hence confirme themselues in their resolution to sticke to their Teachers when God hath giuen this Testimonie to their ministeries Thus of the Exhortation The Reasons follow 1 From consent of the Elect Verse 23. 2 From the testimony of Paul Verse 23.24 3 From the testimony of God Verse 25. 4 From the excellency of the Doctrine of the Gospell Verse 26. 5 From the excellency of the subiect of the Gospell Verse 27. 6 From the end or profitable effect of the Gospell Verse 28. 7 From the endeauour of Paul Verse 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 mooued from the Grace wrought by it Quest Quest But was the Gospell preached to euery Creature vnder heauen Ans 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 How the Gospell was preached to euery creature 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 spred by the Marchants and other that lay at Rome Ierusalem and other great Cities vnto all knowen Countries of the world Others thinke it is no more then if hee had sayd 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 bee seuen 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 wee may see that no power is like the power of the Word of God heere it conuerts a world in a short time And our eyes haue behelde that it hath almost in as
ministerie of Christ in his owne person of the Prophets and extraordinary Men and Angels is now ceased so as vnto vs this Mysterie is reuealed by the Spirit in the ministerie of Gods Seruants and in the vse of the Scriptures Quest But was not the Gospell reuealed till now since CHRIST Quest Answ Yes it was as these places may proue Iohn 8.56 Ans Abraham saw his daies and Moses wrote of him All the Prophets gaue witnesse vnto Christ 1 Pet. 1.10 Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Heb. 13.8 but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ especially to the Gentiles and diuers things in the manner of Christs kingdome were not reuealed vnto them h 1 Pet. 1.10 as also in respect of cleerenesse of reuelation and the more ordinary life and power of the graces of the Messias and the more plentifull efusion of the gifts of the spirit Fiftly that it was not reuealed before viz. as it is now they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the promise of the Messias to bee exhibited and wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias exhibited Two things may be here obserued First That Gods Seruants may know their owne particular blessednesse for he saith it is reuealed to the Saints Secondly that the seasons of the reuelation of the Gospell in the power of it are singular priuiledges and greatly to be heeded and therefore woe is to those soules that neglect such dayes of grace it is double condemnation It is damnable to sit in darkenesse and haue no meanes of life but it is much more the condemnation of these worlds of prophane persons that light is come into the world yea into the Countrie yea Ioh 3. euen to their owne Townes and Congregations and yet they will loue darkenesse rather then light And on the other side it should teach men that know the time of such visitation both to beare witnesse to the light by presence countenance maintenance and establishing of it for them and theirs and also to walke as the children of the light euen as a people exceedingly priuiledged and blessed of God To his Saints The word Saint is somtime giuen to Christ i Psal 16.10 somtimes to Angels k Iob 15.15 somtimes to the blessed in heauen l Math 27.52 somtimes to the faithful on earth m Psal 16.3 The Pope hath his Saints and such are the choyse of the most desperate Traitors as he ordereth his Canonisations in our daies And the world hath his Saints to and they are ciuill honest men but here by Saints hee meaneth the faithfull on Earth and they are Saints that are holy by the righteousnesse of Faith n Act 26 18. that haue the spirit of Sanctification o 1 Cor 3 16.17 that are separate from sinners by a holy calling p Rom 1 6. 1 Cor 1 2. that are reformed from the principall euils of their former conuersation q 1 Cor 6 11. that call vpon the name of the Lord r 1 Cor. 1 2. that are consecrate to God in speciall holinesse of life Quest But if a man liue ciuilly in the world will not that serue the turne Quest Answ It will not Ans The defects of the ciuill honest man our righteousnesse must exceede the righteousnesse of the Scribes and Pharises And it may be profitable oft to recount the defects of the ciuill honest man First he wants sinceritie in the first Table Secondly hee sticks not at the inward corruptions of the second Table Thirdly his praise is of men in his best actions or else some other corrupt ends Fourthly hee is wholy voide of the inward worship of God and in the outward hee is either secure or superstitious Fiftly hee neuer trauelled in the new birth for his honesty Sixtly he wants the righteousnesse of Faith Seuenthly for the most part his heart is not sound nor vpright in his family especially for matter of Gods worship Verse 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellency of the subiect the Gospell in the preaching of it propounds vnto men and that is Christ And in this reuelation of Christ consider 1. to whom viz. to the Saints 2. by whom viz. God 3. what is the cause viz. the Will and good Pleasure of God Hee would 4. the manner 1. if we respect the vnregenerate world it is in a Mysterie 2. if we respect the grace communicated it is a glorious and rich mystery 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth it is in you that is in the heart of man 4. if wee respect the persons hee makes choyce of it is the miserable Gentiles Amongst the Gentiles 5. if wee respect future things he is reuealed as the hope of glory To whom Of the persons to whom I haue spoken in the end of the former verse onely this Doctrine may be added That only the Saints that is holy men find Treasures Riches in the power of the glorious Gospel of Christ The Lords secret is onely with them that feare him a Psal 25.14 till faith be reuealed men are shut vp b Gal. 3.23 as in a dungeon or prison the Lord speakes peace onely to his people and his Saints c Psal 85.8 The righteousnesse of God is reuealed to the iust man that will liue by faith d Rom. 1.17 Flesh and bloud till there be a new birth is not capable of this reuelation e Matt. 16.17 men that hate to be reformed haue nothing to doe with Gods Couenant f Psal 50. Hence we may see where the fault is when men be so auerse and vnteachable when people haue the meanes and cannot vnderstand to profit and doe good it is onely in their owne hearts lusts and wickednesse of life and therefore let euery one that would grow rich in knowledge labour to bee abundant in practise for the sauing knowledge of this mystery encreaseth as grace and holinesse groweth God Doct. God is the author of all sauing knowledge he is the Father of lights The vse is therefore First if any man lacke wisdome let him aske it of God g Iames 1.5 Secondly let all that would haue knowledge vse good means Those people that are too wise to vse reading hearing conference and prayer are but in a miserable case those they account silly people euen as babes sucklings h Matt. 11.25 in comparison of them carry away the blessing while they liue and die in their sinnes Thirdly in the ministery of men we must beleeue them no farther then they bring warrant from the word of God it is Gods word and
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 What wee must doe to profit by 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 o Iohn 14. and wee must striue to be truely humble for the Lord will teach the humble his way p Psal 52.9 and wee must be much in confessing our owne sinnes vnto God in secret q Psal 119.26 118. 2 Chron. 6.26.27.28.29.30 wee must take heede of forwardnesse 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 contrarie 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. We see by experience that this is the sore in many mindes that either 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 wisedome These words may be vnderstood either 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 Why the word is called wisedome eyther as it is the patterne or Image or resemblance of Gods euerlasting wisedome which from all eternity 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 What it is to teach in all wisedome and then the sense is they must teach in all wisedome They are called wise men r Math 23. and that they may teach in all wisedome 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 faile 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 ſ 1 Cor 1.17 or excellency of words t 1 Cor 2.1 Fiftly there is a speciall wisedome in fitting doctrine to the state of the hearers 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 u Pro 14.8.9.15.16 and denie their owne reason in the things of God becomming fooles that they may be wise x 1 Cor 3. and know their daies of peace and accordingly gather in Summer y Prou 10.5 euen in the seasons of Grace while it is yet called to day walking with the wise z Prou 13.20 preferring spirituall things aboue all earthly as things that are truely excellent * Phil. 1.10 carefully watching ouer themselues and with all precisenesse a Ephes 5.15 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 b Deut 32.22 Job 4. vlt. Quest Quest But can all wisedome be attained Ans Hee saith all Wisedome either comparatiuely with the knowledge of the heathen or carnall men Ans or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euer kinde We present our hearers to God in fiue respects That we may present euery man The hearers are said to bee 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 bee 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 Vses 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 society 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 c Luk 14.18.19 but it shall not be granted 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
thinges are to be noted 1. the persons yee 2. the time are 3. the manner set downe negatiuely without hands 4. the form of it affirmitiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumsion a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuification raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a two fold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14. 15. concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea he spoyled the Diuels and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16 to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16. 17. Secondly against philosophie v. 18. 19. Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1. the thinges which are named to be abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the body is Christ In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of mindes 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in there fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall body of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to bee a depth in them Sol. Hee confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenesse of minde 3 In not sparing the bodie But yet he censures them two wayes 1. It is but a shew all this 2. It with-holdeth the honour due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second Chapter VERSE I FOr I would yee knew what great fighting I haue for your sakes and for them of Lâ—odicea for as many as haue not seene my person in the flesh FOr I would ye were throughly informed of it what greate care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but onely heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST Greate are the benifits which you and all those that belieue in your parts receiue from our paines in the Gospell for heereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benifits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Versâ— 4. And this I say least any should beguâ—le you with inticing words Vâ—rse 5 For though I bee absent in the flesh yet am I with you in the spirit reioâ—cing and beholding your order and the steefâ—stnesse oâ— your faith in Christ Verse 6. As yee haue therefore receiued CHRIST IESVS the LORD so walk ye in him Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whome are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
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 vanity 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 Note or the last iudgment or hell Imagine a man driuen out of the light by diuils 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 trauiling 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 destresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man 's 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 certainely 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 bowels 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 Doct. 2 contentment The Gospell brings ioy because it brings knowledge The Gospell brings a man the true consolation 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 Vses 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 wee shall perceiue not only that this truth is maintained but many obiections are answered too The solace that comes by the word with the answers to diuers obiections Psal 19. 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 occasion 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 greately help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to do 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 custom 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 word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgments of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his wayes and to order him in all that iustice he should performe either towards God or man Ob. But might
and censures of Gods seruants a 2 Thess 3.14.15.16 As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnity of the Church and people of God is most execrable and abominable It is a greeuous sinne to disquiet and disioyne Gods seruants Now if we obserue in our owne times who they are that are that are disturbers of the Church and vnitie amongst true Christians Foure sorts of disturbers of the Church wee shall finde foure sorts of men may bee iustly taxed with this greeuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their rayling opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not the fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a bâ—rrowed sense sometimes it is to demonstrate a thing by euident testimonie b Act. 9.22 sometimes to assure c Act. 16.10 sometimes to instruct d 1 Cor. 2.16 but most frequently to knit together as the members are knit in a bodie e Ephes 4.16 and so it may well be taken heere and so wee are considered as ioyned together in the mysticall bodie of Christ And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioyned to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian We are knit to the whole bodie and not to some one member onely Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and thefe are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two wayes 1. In it selfe 2. The Gospell is certaine two waies in the infallibility stedfastnesse of the perswasion of the Elect. In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certainty of the perswasion of the godly by faith laying hold vpon it and beleeuing it This he expresseth in the word full assurance or plerophorie A twofold fulnesse The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euerie member hath in Christ their head and by influence from him The speciall is that fulnesse wherin some members excell Thus some are full of the spirit f Ephes 5.18 of loue g 1 Thess 3.12 of ioy h Rom. 15.13 2 Cor. 7.4 some in obedience and good workes i Acts 9.36 Phil. 1.11 Reuel 3.1 2 Cor. 10.6 some in faith and knowledge So Rom. 15.14 So heere Quest But is full assurance essentiall vnto true faith Answ Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthie in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a litle faith Quest May this plerophorie or full assurance be had in this life Answ Full assurance may be had It may without all doubt as these Scriptures euidently proue 1 Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest But are we bound to labour for this full assurance Answ We are It must bee sought Heb. 10. he saith let vs draw neere in the full assurance of faith k Heb. 10.22 and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end l Heb. 6.12 We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath been imployed 1. Seuen things of which we should be assured There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferentm. 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2 Tim. 4.5.17 4. We must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life n Heb. 6.12 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy o 1 Thess 1.6 2. Seuen signes of full assurance It will not bee carried about with every winde of doctrine p Ephes 4.14 3. It is industrious and laborious in the duties of loue to Gods children q Heb. 6.11.12 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne r Heb. 10.22.23 5. It will giue glorie to God against all sense and reason Å¿ Rom. 4.20 6. It mortifies and extinguisheth all headstrong affections t Esay 11.7.9
7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish u Rom. 15.14 What we must doe to get full assurance If wee would obtaine this plerophorie wee must bee much in hearing and prayer for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimony of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by prayer and striue against hardnesse of heart and vnbeleefe carefully discerning and reiecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules Vse The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man Wherein our spirituall riches lie and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs * Col. 3.16 2. in the spirit of Christ x Tit. 3.6 3. in works of mercy and liberality y Ephes 2.4 2 Cor. 8.1 9.11 4. in sufferings and patience 5. in praiers z Rom. 10.11 6. in good works a 1 Tim. 6.18 7. in vtterance and all holy knowledge b 1 Cor. 1.5 lastly it lies in our faith c Iam. 2.5 and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to bee accounted indeede great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnes but rather reioyce that God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Assurance is riches in many respects Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercy and well-doing with more sufficiency then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot do for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in some sense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but hee will still trust in him yea the Lord is pleased many times to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to bee ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certainty the sublimity of the Gospell followes To the acknowledgement of the mysterie of God euen the Father and of Christ The Gospell is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellency of the subiect it entreats of which is God the Father and Christ How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgement of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer effectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach heere Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgement most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glorie to God by the power of confession and obedience Of God euen the Father and of Christ Diuers things may bee from these words particularly obserued 1. We may see here the glorie of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Heere is a plaine proofe of the diuine nature of Christ for God is sayd to be the Father of Christ 3. From coherence wee may know that as men grow in faith and loue so they will be more and more settled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledges increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1 Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ VERS 3. In whom are hid all the treasures of wisdome and knowledge IN whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it entreats of Christ is all treasures c so that these words containe a third adiunct of the Gospell and that is singular perfection of wisdome Note heere with what feeling the Apostle speakes when he fals vpon the
and beguiled or not so easily 4. The way by which men are in points of religion deceiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and heerein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisedome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the wisedome of God in his word vpholding the hidden depths of the power of the word of God the very preaching of the Gospell is exceeding effectuall when without affectation men vse their arte to expresse the natiue force and life of the words of the holy Ghost in scripture but the chiefe thing in generall is for vs hence to learne that heresie and error was neuer so vnclothed but it was presented to the world with greate colours and probabilities many simple people wonder that Papists or Brownists should be able to say so much for their idolatrie or schisme but we must know that any heretikes that euer were haue brought greate probabilities for there heresies as well as they The deuill were wonderfull simple if he should thinke to bewitch men so far as to beleeue with any confidence things that had manifest apparance of falshood that cannot be Thus in generall Now in particular concerning the corrupting or deceiuing of the soules of men wee may consider three things 1. The miserabel estate of the soule that is deceiued or beguiled or corrupted 2 How the soule is corrupted 3. The meanes to preuent it For the first looke what the carcase is when it is putrified such is the soule when it is corrupted it is spiritually loath some and wonderfully vnpleasing vnto God and cast out of his sight and the more is the miserie of such soules because to pleade thâ—t they were deceiued will not serue turne wee may deceiue or be deceiued but God will not be mocked For the second if we aske by whome or how the soule is deceiued or corrupted It is to be answered generally wee must take notice of it to beware the two greate deceiuers Who are deceiuers are the deuill and Antichrist a 2 Cor. 11.3 2 Thess 2. It is true that by the malice of Sathan and frowardnesse of wicked men Gods faithfull seruants are euerie where called deceiuers b 2 Cor. 6. They that most labour to preserue mens soules from corrupting are most charged with seducing but these are so called and are not The most ordinarie deceiuers are 1. carnall friends 2. the Profits and pleasures of life 3. euill companie this corrupts like leauen 4. carnall reason 5. sinne c Heb. 3.13 6. but especially corrupt and false teachers d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. Rules to preuent beguiling Thirdly if we would not be beguilde and deceiued we must looke to three things 1. we must get a stedfast faith in Iesus Christ plerophorie or full assurance of Gods fauour is a wonderfull preseruatiue against corruption of doctrine or life 2. we must constantly cleaue to the meanes vnto which God hath giuen testemonie by the power of his presence and blessing wee should get vnder the shelter of a powerfull ministerie and this will be a rocke of defence 3. we must preserue vprightnes of life and our care of innocencie in what we know to be required contrariwise so long as we are vnsetled and want assurance especially if we liue not vnder the power of the word we are in continuall danger to be drawne away and so it is with vs too if wee fall vnto the loue of any sinne of knowledge for corruption of life is many times scourged with corruption of doctrine and opinions But if we would haue more aboundant caution for our preseruation then I will follow the similitude of beguiling amongst men from whence by comparison we may learne many things for our caucion and observation Men that would thriue in their estates and would not be beguiled in the world or wronged obserue most an end these rules 1. They will buy such things as are durable not toyes or trifles so should we we should set our hearts vpon eternall things and not minde earthly things which will last but for a short time and when death comes if we trust vpon earthly things wee shall finde our selues deceiued 2. They will know their commodities themselues that they sell or buy so should we both for the sinnes wee would part with and the opinions or duties we would purchase 3. They will know the persons with whome they deale so should wee try the spirits 4. They will haue all the securitie may be had so should we see all warranted by the scriptures for other securitie we cannot haue put in that is sufficient if the diuell or the world or corrupt teachers tempt and intice vs wee must put them to it to put vs in securitie from the scriptures which because they cannot doe we must wisely reiect them 5. Men that deale for much are glad to seeke the protection of some greate men so should we seeke the protection of the great God 6. If men doubt in any thing about their estate they will presently consult with their friends and in difficult cases they will haue opinions of Lawyers too so should we doe if we would haue our states safe wee must propound our doubts one to a nother especially to our Teachers that they may resolue vs out of the word of God VERS 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnes of youre faith in Christ THese words depend vpon the former as the answer of two obiections First they might say How doth he know our estates to which he answers in the first words That though it were true that he were absent in respect of the flesh yet it was also true that he was present in the spirit both in that his affection carried him to a daily thought of them and so to a willinges vpon all occasions to take notice of their estate and besides as some thinke hee was acquainted with their estate extraordinarily by reuelation of the spirit And thus also he secretly giues them notice to looke to their wayes for hee takes notice of all that passed amongst them How carefull should we be in all our courses
without wauering t Iam. 1.6 The properties of the man stedfast in faith Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ u Eph. 3.17.19 hee is able to contemne and denie the allurements examples customes and glorie of this world * 1 Ioh. 5.4 Gal. 6.14 hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes x Rom. 5.4 Isa 26.16 or limiting God for the manner or time or instruments of deliuerance hee can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings y Rom. 4. The promises of God are not yea and nay z 2 Cor. 1.18.19 but alwayes a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when hee approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued The causes of vnsettlednes And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all a 2 Thess 3.2 some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowen mercy of God The means of stedfastnesse 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance we sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfullnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weekes in a voluntarie neglect of communion with God and therefore reape this unmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnesse in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth The inconueniences of an vnstedfast faith 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any aproach should be made vnto God 5. The feare of death is almost inseperable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baits of Sathan and the world Vnstedfastnesse may be considered three wayes Vnstedfastnes of faith three vvayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest But what might some one say Hovv vveake faith may be discerned How can faith then be discerned in the midst of so many doubts and feares Answ The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauoure 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage even towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest But seeing their faith is true Causes of the vnsetlednes of faith vveake what is the cause of the vnsetlednesse of it Answ They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they descerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes Remedies for faith vveake This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily derection especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of
and taken prisoner Now for the remedies of this losse of stedfastnesse Remedies for the losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods fierce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to bee contented God should wash them throughly though it were with many crosses And further they must bee reuenged of their owne flesh by straitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull carefull of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with all thankfulnesse to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwayes Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the Elect which in this life is incureable Of this I can say little because the Scripture is in this poynt exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can 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 greate teÌ„rror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements be 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 Vses 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 practse and excercise of all holy and Christians 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 be 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 reueled 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 Psal 56.9 116.7 3. We should be wonderfull thankfull if God hath kept vs from fâ—lling it is his singular grace to keepe the feet 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 with thankesgiuing IN these two verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter 3 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 hee requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practise 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 vnfruitfull in the knowledge of our Lord Iesus Christ a 2 Pet. 1.9 2. Such a sense 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
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
of our friends we burie them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe Note this rule But let all such as feare God be otherwise minded especially let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification Similitudes if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if we light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to burie with odours so should we our odours and sweet smelling prayers offered vp in the mediation of Christ And howsoeuer this worke may seeme difficult yet God many times strangely relieues our infirmities After Iezabel was cast downe and dead they had not been long within but sending out to burie her they found nothing but the skull and her feet and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when we come to finish our mortification we may by the strange helpe of God finde the bodie of the master gone we know not how so as we shall not be troubled vnlesse it be with some skull or feete or palme of sinne But certainely though this kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words How many vvaies Christ raiseth men vp In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes them the light Esay 60.1 2. 3. When he cures men of discouragements and discomforts vnder their crosses Psal 41.10.6 4. When he recouers the Church from securitie or relapses either ordinarie or extraordinarie Cant. 2.10.11 c. and 5.3.5 Prou. 24.15 16. 5. When he incourageth men to holy duties A fourefold resurrection Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Matth. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsually we say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here meant and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces The resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mighty power of Christ are wrought in the hearts of such as are truly conuerted A resurrection of 13 graces in a childe of God and are actually the members of Christ As first a holy inquirie after God Hos 3.5 Ier. 50.4 Secondly a holy wisdome in spirituall things Iam. 3.17 Thirdly a liuely faith in the fauour of God in Christ Fourthly a holy delight and meditation in the word of God Psal 119.10 11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1 Pet 1.3 Sixtly a holy loue of Gods children 1 Ioh. 3.14 such as is required Ro. 12.9 10 11. Seuenthly godly sorrow for sinne 2 Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1 Pet. 1.7 8. Ninthly a holy contentempt of the world and sinne and sinnefull persons Psal 15.4 1 Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnes Hos 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory g 1 Pet. 4.14 the spirit of power of loue and of a sound minde h 2 Tim. 1.7 The spirit of praier or deprecations i Zach. 12.12 And the spirit of reuelation k Ephes 1.18 The resurrection of duties in a childe of God of diuers sorts in vvhich he differs from the vvicked Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may be three waies considered 1. As they respect holy life in generall 2. As they respect piety to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner three things are eminent 1. That they are deuoted and consecrated to holines l Reuel 12.1 2. That they delight and loue to be Gods seruants m Esay 56. 3. That they haue their conuersation in simplicitie and godly purenesse n 2 Cor. 1.12 11.3 For the matter they haue respect to all Gods commandements * Psal 119.31 and do indeuour after inward holinesse o Matth. 5.6 as well as outward besides they liue by faith p Rom. 1.16 in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to a threefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz the word q Psal 1.2 Luc. 8.15 prayer r Gal. 4.6 and the Sabboth Å¿ Esay 56. And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men u Act. 24.16 t Rom. 2.26 Thus of holinesse of life in generall Now in respect of piety to God it is a very resurrection through the power of Christ to bring a man to
There are many other benefits signified and assured vnto vs by baptisme The benefits signified in baptisme then these here mentioned for baptisme doth signifie seale vnto vs 1. Our deliuerance from the seas of Gods wrath g Mat. 3.8 1 Pet. 3.21 2. The resurrection of our bodies h 1 Cor. 15. 3. Our communion with the whole Trinitie i Matth. 28. 4. Our adoption k Gal. 3.27 5. Our communion with the Saints l 1 Cor. 12.13 6. Remission of all sinnes m Act. 2.38.39 Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes n Math. 3.38 and gladly receiue the word o Cant. 2.41 and lay hold vpon the promises of grace p Mar. 16.16 especially when the conscience maketh request vnto God q 1 Pet. 3.21 for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mighty through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it enough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant What faith doth in baptisme where he calleth it the faith of the operation of God Quest But shew vs how faith hath to doe in baptisme or in sanctification Answ In baptisme faith is needfull not onely the faith of explication but also the faith of application for we are bound not onely to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not onely to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith The vse of faith about sanctification nothing we do can please God r Heb. 11.6 And by faith Christ liues in vs Å¿ Gal. 5.20 It quencheth the fiery darts of the deuill t Ephes 6.16 It lightneth our darknes u Ioh. 12.46 It purifieth the heart * Act. 15.9 It ouercomes the world x 1 Ioh. 5.4 It breeds ioy and consolation y Rom. 5.2 And loue to Gods children z Gal. 6. It maketh the Scripture auaileable to saluation a 2 Tim. 3.15 And lastly our prayers to be such as God cannot denie b Mat. 21.22 Hovv vve may come to beleeue the effects of baptisme Quest How may we attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ 1. Labour to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then goe vnto God and let thy conscience make request for the answer of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties Vses The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether we haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith we see God can denie nothing vnto faith it should be to vs in the sacraments in mortification Three rules if vve vvould reason from Gods povver to the effect and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason from Gods power to the effect he is able to doe it therefore he will do it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euery thing but such things for which there is promise or meete examples in the scriptures * In vvhat things vvee may beare our selues vpon Gods povver Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them c Phil. 4.13 Esay 41.10 2. In moderating the afflictions to their strength d Esay 27.7 3. In guiding them to the right ends e Job 36.22 Esay 27.11 Zach. 13.9 4. In deliuerance out of them f Psal 71.20 Esay 43. If we looke vpon the enemies of the godly in particular God shewes his power 1. In restraining or disappointing them g Iob 12.16 Esay 54.16 17. 2. In rewarding and ouerthrowing them h Exo. 15.6 7 Esay 42.13 41.15 So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan i 1 Cor. 10.12 2 Cor. 12.9 Esay 27.1 Thirdly in the difficulties of holy life the
and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especially the first and the third cannot be without the second It is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is it betweene wicked men professing Christ and the godly that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the well-being of the Church First therefore of this vnion This vnion is two wayes here set forth 1. That it is in these words knit together 2. How it is in these words by ioynts and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians The priuiledges flovving from our vnion vvith Christ Great is the glory of Christians knit to Christ for from that vnion with him flow many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ a 1 Cor. 12. and the head by the name of the body viz. Israel b Esay 49. 2. The influence of the vertue of the death and resurrection of Christ c Rom. 6. 3. The inhabitation of the spirit of Christ d Rom. 8. 4. Intercession e 1 Joh. 2.2 5. The communication of the secrets of Christ f 1 Cor. 2.16 6. The testimonie of Iesus g 1 Cor. 1.5 7. Expiation as he is the sacrifice and passeouer offered for vs h 1 Cor. 5.7 8. Consolation in affliction i 2 Cor. 1.5 9. Power against tentations k 2 Cor. 11 9. 10. The anointing or power of office to bee Prophets Kings and Priests vnto God l 2 Cor. 1 2â— 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things m Eph. 1.27 12. Sympathie all miseries n Heb 2.15 13. The sanctification of all occurrents in life or death o Phil 1.21 14 The resurrection of the body both for matter p Rom. 8.11 and prioritie q 1 Thes 4 16. Lastly the opening of heauen r Heb. 10.24 a lease whereof is granted and sealed and earnest giuen in this life Å¿ Eph. 1.14 Thus of vnion with Christ From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world sympathie in afflictions the profit of spirituall mercy counsell consolation admonition c. and lastly a part in their lot By ioynts and bonds The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands Wee are tied to Christ both by his spirit and by faith and hope and holy dâ—sires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and Sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if wee bee thus tied to Christ by ioynts and bands then they are to bee reproued that like it so well to be still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthy coupling with an harlot t 1 Cor. 6.15 and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited u 1 Co. 8.11.12 and it should separate vs from sinners * 2 Cor. 6.15 and cause vs to striue to shew our selues new creatures x 2 Cor. 5.17 and to seeke those things that are aboue where our head and Sauiour is y Colos 3.1 Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioynts and bands who shall separate vs from the loue of Christ a Rom. 8. Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good b Rom. 12.6 7 8. to all well-doing to doe it with loue sinceritie and brotherly affection c v. 9 10. yeelding honour to the places and gifts of others d v. 10. with all vprightnesse diligence and respect of Gods glory e v. 11. with hope patience prayer f v. 12. with mercy sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches h Eph. 3.9 g v. 13.15.16 with all sorts of spirituall blessings in heauenly things i Eph. 1.3 she is cleansed by the bloud of Christ k Heb. 9.14 Christ is her wisedome righteousnesse and sanctification and redemption l 1 Cor. 1.3 shee is not destitute of any heauenly gift m 2 Cor. 1.6 and this he tooke order for when he ascended on high and led captiuitie captiue n Eph. 4.7 Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a marueilous glory to Christians The body of Christ groweth 1. In the number of parts or members Wherein the Church groweth men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace o 2 Pet. 3. vlt. as knowledge and the like 4. In practise of holy duties q Phil. 1.11 5. In the strength of Christ r Eph. 3.16 Le ts of grovvth p Col. 1.9 10 11. There are many lets of the growth of grace and holinesse in
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuers things First that we must not let sinne alone till it die it selfe Note but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soone killed it is one thing to sleep another thing to die Note many men with lesse a doe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswaâ—ions commandements or stroaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest Did not the Apostle grant they were dead before and if they were dead to the world they
propagated 4. His obedience was charged with the obseruation of the tree of life and of good and euill Vses The image of grace hath these specialties 1. Faith 2. Godly sorrow 3. The cohabitation of the flesh 4. A feeblenesse and defect in the measure of grace 5. A peculiar kinde of inhabitation of the spirit of Christ Lastly the image of glory hath these differences a freedome like the Angels from all terrene necessities 2. An vtter abolishing of the sinfull flesh and of the very naturall disposition to die 3. A full perfection of all graces 4. A losse of faith and sorrow and all the works of repentance 5. A speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of Gods image should serue to teach vs to loue and admire all that feare God since the Lord hath graced them with this honour to be like God it is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of Gods seruants 2. Since the seat of this glorious resemblance of God is in the heart it should teach vs especially to looke to our hearts and keepe them with all diligence x Pro. 4. euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue libertie to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of God then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in steed thereof with so much care fashion themselues after this world y Rom. 12.2 or after the lusts of their owne and old Ignorance z 1 Pet. 1.14 or after the wills and humors of men a 1 Pet. 4.2 3. How are we bound vnto God for this vnsearchable loue that is pleased to restore vnto vs this diuine gift through the Gospell of Iesus Christ Thus in generall of Gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. The efficient cause noted in those words of him that created him For the first wee must vnderstand that to say man is the Image of God and man is after the image of God Imago ad Imaginem is not all one for man is said to be the Image of God because hee is truely so and hee is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two waies created first in respect of being and so God created him 2. In respect of new being and so Christ created him b Ephes 2.10 1 Cor. 8.6 neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he sustained the person of all mankinde else how could we be said to bee created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that thinke God must needes saue them because hee made them 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration For it furthers both repentance and faith and therefore in diuers places of Scripture where the holy Ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart c Psalm 51. and to create the fruite of the lips to be peace d Esay 57.19 and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloude and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence e Esay 4.5 and to create light f Esay 45.7 and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadfull maiestie that was able to worke so wonderfully g Psal 33.7 and 8.9 and it inforceth humilitie by shewing that we are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two things in it more then is properly in conformitie to Gods image for wee must be like him in sufferings h Rom. 8.19 And secondly in the impressions of the vertue of his death and resurrection i Rom. 6. Phil. 3. And thus of the tenth Verse VERS 11. Where is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all in all things THis Verse may containe an other reason to perswade to mortification and holy life And the reason may be taken from the great respect God hath of true grace in Christ and the little loue or care he hath for any thing else a Barbarian a Scythian a bond-man if he haue grace shall be accepted wheras a Graecian a Iew a free-man without grace is without respect with God Christ is all It may be the Apostle here meets with the false Apostles that so much vrged the obseruation of Iewish rites stand so much vpon it to diuert the people from the sound care of reformation of life by filling their heads with questions and vaine wrangling about the law whereas the Apostle shewes men may be absolute and compleat in these outward obseruances and yet their circumcision auailes them nothing before God Here are then euidently two things in this verse first what it is God stands not vpon 2. What it is
man can say as the Apostle did I am perswaded neither principalities nor powers neither heights nor depths things present nor things to come shall euer be able to separate vs from the loue of God which is in Christ Iesus Catharinus a very Papist could gather certainty out of this place Secondly when in our cariage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences Thirdly when in aduersitie we can denie our selues and rather chuse to suffer affliction then forgoe the peace of Christ in our hearts n Ioh. 16.33 Now when the Holy Ghost adds in your hearts it implies that true peace with God will encounter both presumption and hypocrisie and diffidence Presumption for it will rule in our hearts it will not abide hardnes of heart and the spirituall slumber It will not rest till there be affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not rule onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Ioh. 14.17 Diffidence and so these words excellently encounter a feare in weake Christians Oh I shall loose my peace and that rest I haue now this is answered here thy peace is in thine heart and therefore who can take it from thee It is not like thy money and credit c for these may be taken away But peace can no man nor Deuill take away without thine owne consent it is in a chest where no hands can come but Gods and thine owne Vses The vse of this may serue for reproofe of that lamentable securitie that is in most men about their inward peace with God not onely that most men wretchedly procrastinate through the hardnesse of their hearts refuse peace in the season when God offers peace and beseecheth them to be reconciled but also for that the most men confirme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets o Ier. 23.17 18 and is too common a fault of many Ministers to cry peace peace when there is no peace by reason of the sinnes men liue in without repentance The Holy Ghost in many places complaines that such is the state of the most men that they haue not knowne the waies of peace p Psal 14. Rom 3.17 And the day of iudgment shall finde many that cry peace and safetie while they are ready suddenly to perish q 1 Thess 5.3 Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabel remaine So may not we say what peace can there be vnto men though the world struggle and gainesay so long as lip-seruice swearing prophanation of the Sabboth What vve must do to get peace bloud drunkennesse whoredome contempt of the word c doe so much abound without amendment Secondly hence we may learne by all meanes to seeke the peace of God into our heart And to this end we must be Gods people r Psal 85.8 and get an humble and contrite heat Å¿ Isa 57.15.19 Psal 37.11 and soundly labour our iustification by faith t Rom 5.1 we must be good and true in our hearts u Psal 125. vlt. and worke righteousnes * Esay 32.17 Rom 2.10 Gâ—l 6.16 and studie the Scriptures waiting vpon the word preached x Esay 57.19 Luk 10.6 Thirdly it may serue for comfort to all Gods seruants that seeke true peace the Lord would haue them to haue peace and to haue plenty of it that it may rule in them Ob. Oh but I haue many and great afflictions in the world Sol. What though in Christ thou maist haue peace y Ioh. 16.33 Oh but I cannot see which way I should haue any peace Sol. He will create peace z Esa 57.19 Oh but the Deuill is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly a Rom. 16.20 Oh but the peace we haue neither is nor here will be perfect Sol. Peace shall come b Esay 57.2 Oh but I am afraid lest my peace with God breake and so hold not Sol. The mountaines may fall but Gods couenant of peace shall not fall c Esay 54.10 Thus of internall peace externall peace followes And it is either domesticall or ecclesiasticall or politicall Peace should rule our houses and shew it selfe by freedome from bitternesse and chiding and brawling and absurd peeuish passions And for Church peace to write a word or two of that it is not onely a rest from persecution but also from discords within this is a marueilous blessing This peace hath not in it a confusion of all sorts of men ioyned together in one vniuersall amitie though they be neuer so wicked For Christ came not to send such peace and the word is a fanne that will make a diuision The world will hate and darknes will not mix with light the children of the Prophets will be as signes and wonders euen in Israel But this peace is a holy amitie and heauenly concord in the true members of the mysticall bodie both in consent and doctrine This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church this is to be sought and prayed for of euery Christian but especially it should be the care of Church-gouernors And certainely there would be more peace if they would more and more loue goodnes and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe minte and cummin as not to neglect the weightier things of the law especially if they would more disgrace flatterers and slanderers that imploy their whole might to make the breach worse Politicall peace is either priuate and so it is a rest from suites and quarrels Or publike and so it is a rest from warres and rebellions and tumults But I thinke by externall peace here is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our cariage Now God is said to be the author of it in that it is his gift and speciall prouidence to worke it amongst men and it is said to rule when we can preferre publike peace before our priuate respects and when we can seeke it and not stay till it be sought of vs and when we can forbeare and forgiue notwithstanding any inequalitie Now this peace may be said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuie rage malice desire of reuenge c. men would easily agree in life binde the heart to the good abearing and the hands will binde themselues The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace but with all falshood and sinne nourish debate and
Secondly of one part of the word which is the Psalmes Concerning the word in generall here is to be considered First the author of it word of Christ Secondly the manner of entertainment of the word let it dwell in you plenteously in all wisdome Thirdly the end or vse it should be put to First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons we heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 Tit. 1.3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarly acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsel◠and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Christ by his owne mouth vttered It is true that in euery of these a Christian should be exceeding rich But I take it that all these senses are too strait and narrow for this place By the word of Christ therefore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies The Scripture is the vvord of Christ in foure respects First as Christ is the subiect of it the summe of the word is Christ Secondly as it is the proper inheritance and riches of the bodie of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the author of it and so I take it here principally to be meant Christ is the author of the word First in respect of inspiration a 2 Pet. 1. vlt. Secondly in respect of commission to his Ambassadors b Tit. 1.3 he doth not onely indite the Ambassage but giues commission to the Ambassadors Thirdly in respect of confirmation c Mar. 16. vlt. externally by the signes that follow it and internally by the seale of the spirit d Ephes 1.13 Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape he appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer e 2 Tim. 2.9 and in the difference of power betweene Christs ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the very secrets of men and tells tales of the hearers f Heb. 4.12 13. Vse The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Ioh. 8.43 viz. that wicked men cannot heare the words of Christ It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Men sinne against the vvord six vvayes Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the word many wayes so principally six wayes First by contemning of it g Joh. 12.48 Heb 2.2 Secondly by betraying it to Satan letting him steale it out of our hearts h Mat. 13.20 Thirdly by choaking it with cares and lusts i Mat. 13.21 Fourthly by making it of none effect k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by traditions Fifthly by a proud challenging of the knowledge of it to our selues l 1 Cor. 14.36 Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men m Mar. 8.38 Affirmatiuely it may teach vs foure things 1. To receiue the word of God with all humilitie and meeknesse n Jam. 1.21 2. To receiue it with faith o Heb. 4.2 3. To glorifie the word of God p Act. 13.48 which we doe First when we ascribe the praise not to men but to Christ Secondly when we esteeme it more then the words of the greatest men 4. To be carefull of our cariage and practise that so the word of Christ which we professe be not euill spoken of q Tit. 2.5 for the blame of our euill life will be laid 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 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.31 not fearing the face of any man 2. To attend vpon the word onely and not meddle with ciuill businesses is it meete to leaue the word of Christ to serue tables ſ Act. 6.2 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 fitnes 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 approue themselues as the workemen of God seeing they deliuer the word of God diuiding the word aright t 2 Tim. 2.15 holding fast the faithfull word of doctrine u Tit. 1.9 not making merchandise of the word but as of sinceritie and as of God in the sight of God speaking in Christ * 2 Cor. 2. vlt. 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 conscienc◠in the sight of God x 2 Cor. 4.2 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
consummation â— that by which wee finish our workes and that is required in these words giuing thankes to God euen the Father by him In short the end of intention is the glory of God in Christ the end of consummation is the giuing of thankes when wee haue done our endeuours In the first part I consider 1 What should bee the maine end of our actions Doe all in the name of Christ 2 How we are tied to it First for persons Yee Secondly for kinds of imploiment in word and deed Thirdly for extent whatsoeuer yee doe doe all Doe all in the name of the Lord Iesus Here foure things are required of vs. Things are done in the name of Christ foure vvayes Ephes 6. First that all be done in the assurance of the loue of Christ that we be sure that we know Christ as we know a man by his name that when wee goe to doe Gods worke we be first sure of Christs reward this is to be shod with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authoritie 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 doest 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 begun with praier Fourthly and principally that all be done to the glory of God in Christ this should be the scope of all our actions a 1 Cor. 10.31 all should breathe 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 b Pro. 13.3 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 c Ephes 5.6 that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words d Iob 6.3 of words of deceit e Psal 36.3 of the words that come from or tend to the strange woman filthy words f Col. 3.8 yea take heed of high words for high talke or the lips of excellencie becomes not a foole g Prou. 17.7 for euill words greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules h Pro. 18.6.7 Secondly it should teach vs to endeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemencie i 2 Chr. 10.17 words of wisdome k Prou. words of sobrietie and truth l Acts 26. words of righteousnesse m Iob 6.25 wholesome words n 2 Tim. 1.13 words of eternall life o Iohn 6. and to this end we should obserued 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 ten words the ignorance of Gods ten lawes causeth that men know not how they offend in their tongues but in the ten words of God is an absolute patterne 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 p Hos 14.3 Zeph. 3.9 our speech is purified and God much glorified by often confession and praier this is to speake a pure language 4. Our eare must seeke learning q Prou. 18.11 we must be swift to heare and slow to speake r Iam. 1. and be contented to be 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 lips and pray God to open them Or deedes D. God will haue deedes as well as words our hands must be bound to good behauiour Mal. 7.21 1 Joh. 3.18 Prou. 14.23 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 workes till they be finished and accomplished Whatsoeuer this worde is a note either of vniuersalitie 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 vniuersalitie D. We are bound to glorifie God not only 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 2 Tim. 3.3 vlt. Psalm 119. 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 filthie 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 word 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 doe their owne worke by keeping shop or trauelling on the Sabbath that neuer stick 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 word and deede as they are to euery good worke reprobate Six reasons vvhy Gods children should bee more carefull of their vvords and deeds then others 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 begun to make Conscience of their waies and to loue the word they that make a profession
10.7 Vse Is first for reproofe of such wretched men as pray not at all Of such as fall avvay from the affection and practise of praier Iob 21.14 Secondly for reproofe of such as make apostacie from the affections and practise of praier and this is a fault in carnall men that fall from temporary faith or in Gods children that by the deceitfulnesse of sinne and Sathan giue ouer their affections and carefull diligence in praier For the first sort wee must know that when such men lose their ioy and delight in the word they lose also their care in praier but they must know they doe it not without singular danger for now that hearing and praier are laid aside seuen deuils worse than that one cast out by acknowledgement may enter in yea that they may fall from these affections into a reprobate sense yea which is worst they are in danger of the sinne against the holy Ghost and the more if they grow to hate praier and despight Gods grace in his children and therfore they should be aduised with all speed to repent with sound sorrow and beseech God to forgiue them if it be possible the thoughts of their hearts And as for such of Gods children as are decaied and fallen away from the power and practise of praier they should be wakened and remember themselues both by considering the hurt they bring vpon themselues and the remedies for their recouerie The hurts befallen them by this apostacie are such as these 1. The hurts that follovv the apostacie from the povver and practise of praier The losse of the comforts of the sweet presence of God 2. They put on a kinde of image of the old Adam againe they looke as if they were no better than carnall people they returne in many things to the filthinesse they had forsaken they forme themselues to the courses of carnall wisdome and too much like the world and the sinfull profits and pleasures of it 3. Faith and loue are more and more enfeebled lesse sense of Gods presence and lesse loue to Gods children 4. They bring vpon themselues a tedious dislike of the meanes of saluation besides the danger of many temporall iudgements For remedie of this great inconuenience they must doe three things 1. They must purge by godly sorrow and fasting 2. They must labour to reduce themselues vnto an holy order of liuing both by a daily course of examination by the Law and also by the consecration of themselues to the constant and orderly practise of all Christian duties 3. They must by daily importunitie beseech God to giue them againe the words and affections of praier and all this they should doe the more speedily because if by long dwelling in apostacie they prouoke God though by repentance they recouer themselues againe yet the ioyes of Gods spirit or the great measure of them may be lost so as they â—hall neuer recouer the ioy of their saluation all their dayes Obiections about praier ansvvered 3. This doctrine may serue for encouragement to many of Gods poore seruants against all the doubts and feares of their owne hearts these neede only better information for their discouragements arise from mistakings as may appeare by their obiections Ob. I haue much hardnesse of heart before I goe to praier Sol. 1. So had Dauid in the entrance into many of his Psalmes yet hee recouereth and exulteth exceedingly before the end 2. Hardnesse of heart that is felt and mourned for is no hindrance to the successe of praier 3. Therefore thou hast more need to pray for praier is as a fire that melts the leaden hearts of men Ob. I want words when I come to pray Sol. 1. Goe to Christ and beseech him to teach thee to pray and pray God to giue thee words that hath commanded thee to take vnto thee words e Luk. 11. Hos 14.3 2. Be more in the examination of thy heart and life by the Law 3. The Spirit helpes our infirmities when for words wee know not how to pray as we ought f Rom. 8.26 4. The foundation of God remaineth sure and is sealed if thou but name the name of the Lord g 2 Tim. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vprightnesse desiring and resoluing to depart from iniquitie he may haue an infallible seale of saluation that but nameth the name of God in praier as the word is in the originall Ob. But I doubt of audience Sol. 1. Consider Gods nature commandement promise his nature he is a God that heareth praiers h Psal 95.2 his commandement for hee as peremptorily giues his commandements to pray as he doth any of the tenne Commandements and therefore will certainly accept of what he so earnestly commands his promises also are to bee collected and considered as they lie scattered in seuerall Scriptures He will be neere vnto all that call vpon him in truth And his eares are open to the praiers of the righteous c. Only be thou carefull that thou lie not in any presumptuous sinne and that thou turne not away thine eare from hearing the Law and that thou allow not thine owne heart in wrath or doubting for these and such like are great lets of audience Ob. I haue praied long and often and yet I am not heard Sol. 1. God sometimes doth of purpose deferre to grant that so he might compell them to continue to pray 2. Consider the things thou praiest for whether they be such things as God will euer grant for if we aske amisse or onely for fleshly things or to spend vpon our lusts God will neuer heare i Iam. 4.1.2.3 3. God heares diuers wayes for sometimes he granteth not what is asked but giueth what is answerable to it or better so he heard Christ Heb. 5.7 Thus of continuance in praier Watching in the same Of vvatching in praier Doct. Watching is needfull vnto praier k Matth. 26. Luk. 21.36 1 Pet. 4.8 For explication whereof we must know that watching is taken 2. wayes either literally or metaphorically literally and so is either a iudgement or a dutie watching as a iudgement is when God brings vpon wicked men the terrors of the night or for chastisement of his seruants holds their eyes waking As a dutie watching is a voluntary restraining of our eyes from sleepe and spending of the whole or part of the night in holy imployments Thus the Church kept the night of the Passeouer holy Exod. 12.42 Thus Christ watched Matth. 14.23.25 Thus Paul 2 Cor. 11.23 Thus Dauid Psal 139.18 And this watching vsed by Gods children was either ordinary or extraordinary Ordinary watching is nothing but a sober vse of sleepe in which we ought to be moderate as well as in eating and drinking Extraordinarily Gods children haue beene vsed to watch either vpon occasion of great iudgements l Lam. 2.19 Isay 26.9 Psal 102.7 Mark 14.38 or for preparation to some great businesse Thus Christ would spend whole
c. and corporall in feeding clothing visiting c. Generally our time should be spent in well-doing Gal. 6.9 And as for time for world businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wepe not and they that reioyce as though they reioyced not and they that buy as though they possed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7 29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might moue vs to redeeme the time in this respect Motiues to redeeme time 1. We haue our times appointed and the bounds of our habitation assigned Act. 17.26 2. The times will not bee alwaies faier there are perillous times times of sorrow anguish sicknes tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a litle while with men There is a prime of mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitite Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with litle or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But in deed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnsse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leasure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with wordly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imployment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imployment in reading hearing conference mortification mercy c. Thus of wise conuersation Let your speech be gracious alwaies and powdred with salt that yee may c. Godly communication is here exhorted vnto and for order here is a precept Let your speech c. 2. the end of the precept that yee may know c. In the precept concerning our speech obserue first the properties of speech which are two 1. they must be gracious 2. powdred with salt And then note the continuance how long the precept is in force and that is alwaies In generall we so heare that we must looke to our words aswell as our workes and therefore they are farre wide that say their tongues are their owne who shall controule them Psal 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for tryall for if God make vs new creatures he giues vs new tongues and if he turne the people to him by true repentance Note he doth returne vnto them a pure language Zeph. 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this man religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a flat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and labourers he dislikes it in Masters and Parents aswell as in children and seruants it is as ill for the Master to spend his time in idle talke c. as for the seruant Gracious Our words may be said to be gracious three waies Obseruations concerning gracious speech 1. If we respect the cause 2. If we respect the subiect 3. If we respect the effect In respect of the cause good words are well said to be gracious First because they flow from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by Note but it is the God of nature that of his free grace giues vs good words Secondly our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carry still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ a Psal 40.21 Thirdly our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers b Ephes 4.29 yea gracious words are faire words and faire words are first gracefull words words of thankfulnes 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words c Pro. 15.23 4. Wholesome words not filthy rotten communication d Eph. 4.29 Vse Vse is for
reproofe And men sinne against this exhortation 1. by omission of gracious words But secondly they doe worse that vse euill words And thirdly they are worse then the former two that vse their words to speake against grace and gracious courses e Ephes 5.6 But they are worst of all that loue euill words euen the words that may destroy either their owne soules or the soules of others 2. Here is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by prayer or to men in conuersing with them And to this end first we must pray constantly and conscionably to God to giue vs gracious words Secondly we must get the law of grace into our hearts f Psal 37.30 31. yea we should striue to be examples one to another not onely in faith and conuersation but in words also g 1 Tim. 4.12 and if all Christians are charged to vse gracious speeches much more Ministers they should speake the words of God they should keep the patterne of wholesome words and stay all vaine bablings which increase to more vngodlinesse and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt Mark 9. vlt. so must euery Christian who is Gods sacrifice be seasoned In the common life of man meats that are to be kept long must be powdred with salt to drinke vp or dry out corruption and to preserue sauour so must a Christian be seasoned that will be kept to eternall life But first here is implied that the words of men are naturally corrupt rotten vnsauorie and haue great neede of seasoning The carnall mans words are much after the humor and infection of his minde The talke of the Couetous is vsually of his mammon farme oxen bargaines wares c. The Epicures talke is vsually of his sports dogges cockes horses games companions or of his lusts Note The Superstitious man talkes of his Dagon or the signes of heauen The Wrathfull man of his aduersarie and wrong The Ambitious man of his liuings honors offices offers hopes or his owne parts and praises To conclude the talke of all naturall men is but of naturall things and as they are of the flesh so their talke sauours nothing but fleshly things Salt There is the salt of doctrine and thus Ministers are the salt of the earth 2. There is the salt of mortification and so euery Christian must haue salt in himselfe Matth. 9. vlt. 3. There is the salt of discretion and this is the praise of the wise none of these three may be here excluded from our word For first we must receiue lawes for our lips euen from Gods ministers We must learne of them not onely how to order our affections and life but also how to speake especially in matters of God and godlinesse Secondly we must mourne for the sins of the tongue aswell as for other sins we must driue out the corruption that cleaues to our words with the salt of mortification Thirdly we must make conscience of discretion in our words he is a perfect man that is discreet in his words Prou. 10.20 Iam. 3.2 The tongue of the wise is as fine siluer and his heart guideth his tongue wisely and addeth doctrine to his lips The Vse is both for instruction and reproofe Prou. 16.23 For instruction both to all Christians to season not onely their words of prayer to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion heedfulnesse looking to their words and with all authoritie and meete seueritie of rebukes driue out corruption out of the hearers they may they must cry aloud and spare not they must powder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. Quest But what should be the cause why some men that haue good affections desires and yet cannot get the victorie ouer euill words Answ Answ It comes to passe The reasons vvhy some men cannot leaue their euill vvords 1. By reason of their ignorance of better words 2. By custom in euill speech 3. For want of constant taking of words of praier and confession to God 4. By defect of mortification in the heart their hearts are not sufficiently humbled they are too sleight in godly sorrow out of the abundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are litle worth g Prou. 10.20 What they should do to get victory That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandment they must doe three things First they must go to God constantly by praier beseeching him to open their lips and set a watch before the doore of their mouth 2. They must not faile to mourne ouer their offences in speech in secret till they haue subdued them afflicting themselues with voluntarie sorrowes for them 3. They must striue by all meanes to accustome themselues in good speech and gracious words yea many professors are to be reproued for their words for many times they are either too many or too vaine and idle or too false or too rash c. Their words want much seasoning Perseuerance in good vvords as vvell as good vvorkes and it is a great fault to haue a heedlesse tongue Thus of the properties of speech Alwaies A Christian is bound to perseuerance in good words aswell as in good workes he must talke gratiously not onely at some times for a passion as when hee comes newly from the Sermon or on the Sabboth day not onely in some companies or in some arguments but at all times and in all places watching to all the oportunities to glorifie God or profit others by his words Thus of the precept The end followes that yee may know how to answer euery one In generall I obserue here two things First that by speaking well we learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeede know how to answer that doth not in practise exercise himselfe in gracious words though he had all places of answer and arguments in his head To answer To answer doth not alwaies import a question or demand going before but is sometimes taken for continuing to speake as Mat. 11.25 it is said our Sauiour answered and yet no demand went before Some thinke it is a part for the whole and one vse of words put for all vses but I take it in the ordinarie sense as the word vsually imports and so we answer either vnbeleeuers or beleeuers concerning our christian answer before vnbeleeuers there are six things may be here obserued Six things
concerning ansvvering vnbeleeuers 1. That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2. That mortified men are the fittest to answer aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3. That euery Christian shall finde opposition yee 4. That euery Christian ought to answer for the truth apologie is the fruit not of learning or wit onely but of godly sorrow 2 Cor. 7.10 yee 5. That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoot at sinceritie 6. That it is not an easie or ordinarie skill to know how to answer well Seuen things required in ansvvering vvell for thereunto is required first deliberation hee that answers a matter before hee heare it it is folly and shame to him Secondly prayer Prou. 16.1 Hab. 2.1 3. Faith in Gods fauour and promise Matth. 10.19 Psal 119.41 42. 4. Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answer in one manner to great men in an other manner to learned men in an other to ordinarie men h Pro. 25.11 26.4.6 5. Patience 6. Humilitie 7. A good conscience i 1 Pet. 3.15 16. Thus of answering vnbeleeuers Concerning the answering of beleeuers here are these things to be obserued 1. That Christians should propound their doubts one to another Foure things concerning ansvvering beleeuers 2. That strong Christians should support the weake and helpe them and resolue them from time to time Rom. 2.19 3. It is not an easie matter to giue a gracious seasonable and profitable answer 4. That custome in gracious speech breeds by Gods blessing an abilitie to giue wise and sound iudgment aduise and resolution it is not wit learning authoritie c. that breeds this skill Thus of the exhortation Vers 7. All my estate shall Tichicus declare vnto you who is a beloued brother and a faithfull Minister and fellow-seruant in the Lord. 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done here In these words and those that follow is conteined the second part of the conclusion Before he hath handled the common doctrine both of faith and life now he lets loose his affection to expresse in particular his loue to speciall Christians In all the words there is to be obserued first a narration as an entrance secondly the salutations themselues The narration is in these three verses and the summe of it is that Paul being prisoner at Rome to expresse his care for and loue to the Church and in particular to the Colossians sends Timothie and Onesimus the one a Minister the other a priuate man both faithfull to shew them of Pauls affaires and to visit the Churches and comfort them Before I come to the particulars from the generall consideration of all the verses to the end of the Chapter these foure things may be obserued 1. That religion extends it selfe to the behauiour of men euen in these more ordinarie matters of life so as men may sinne or obey euen in them 2. That the loue euen of the best Christians needs for the preseruing and continuing of it euen these lighter helps and obseruances 3. That piety is no enemy to curtesie it doth not remoue but rectifie it Piety doth prescribe to curtesie foure waies 1. By forbidding and restrayning the arte of dissimulation and the politike seruing of mens humors and all the base courses of flattery 2. By moderating the excesse of complements 3. By preseruing the puritie of them that they be not made the instruments of prophanenesse and pollution and wantonnesse 4. By adding to them the seedes of grace and religion Paul will salute aswell as the Gentiles but yet his matter shall tend vnto grace and some good of the soule as Col. 1.2 and in the rest of the Epistles 4. Amongst Christians there may be a preheminence of affection some may beloued more then others the Apostle is desirous his doctrine may be a testimonie of his loue to all but yet he cannot forbeare the mention of his speciall respect of some The first thing in this part of the conclusion is the narration and out of the whole narration these things may be noted 1. The generall care Ministers should haue of the Churches Paul cares for the Churches farre remoued yea when himselfe is in great trouble and so it might be thought he had cause enough of care for himselfe 2. That the affections betweene faithfull Ministers and the people should not onely be conceiued but exprest 3. That Church-gouernours should be carefull whom they imploy in the businesses of the Church Paul will not send a letter but makes choice of discreet and faithfull men much lesse would he haue imploied about the worship of God or the censures of the Church suspitious persons men of ill fame drunkards or of scandalous behauiour How can it be otherwise but that the graue censures of the Church should be loathed and scorned when such numbers of disordered and prophane persons are admitted to the denouncing pleading and executing of them 4. Men should be carefull how and whom they commend by word or writing to commend euill men is to beare false witnesse many times to the great hurt both of the Church and common-wealth The first particular thing in the narration concerning Tichicus is his praises Here I obserue 1. Who commends him viz Paul And this shewes that Ministers should be carefull to preserue and inlarge the credits of their brethren Especially this is a care should be in such as excell others in place or gifts They are farre from this that detract from the iust praises of their brethren hold them downe with all disgrace labour to destroy what they build vp and plucke away the affections of the people from them and when they haue occasion to speake to them vse them contemptibly and rate them as if they were rather their scullions then their brethren And the sinne is the worse when the same persons can countenance idle euill and scandalous persons 2. To what end viz That his embassage might be so much the more respected for the credit of the person winnes much respect to the doctrine it selfe 3. In what manner And here obserue two things 1. That he giues him his full praise for a man may slander by speaking sparingly in the praises of the well-deseruing 2. That he praiseth him without any but to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull Ministers 4. The particulars of his praises And they may be diuided thus Either they are common to
causes are in some vnbeleefe a Rom. 11.20 in some pride and the vanitie of our owne conceits b 1 Tim. 6. vlt. in some couetousnesse and ambition so in Iudas and Demas in some the very leuitie and vnconstancie of their nature in some the concupiscences of the lusts of the flesh c 2 Tim 3. in some certaine opinions wilfully receiued as iustification by the law d Gal. 5.4 or that the resurrection is past e 2 Tim. 2.16.17.18 or the like but the generall cause is the want of practise of that we heare f Math. 7. And therefore let him that standeth take heed lest he fall or by any meanes be turned away from the loue of the truth g 2 Pet. 3. vlt. 2 Cor. 10.11 and the rather considering that many that are fallen had great knowledge h Heb. 6.4 and great ioy in hearing the word i Math. 1 3. and great affections to the ministerie for so had the Galathians to Paul k Gal. 4. and besides they were such as in reformation did forsake the filthinesse of the prophanenesse of the world l 2 Pet. 1.20 and had a taste of the heauenly gift and were partakers of the holy Ghost and tasted of the powers of the life to come m Heb. 6.4.5 Ob. But some one may say they that are fallen finde no such miserie in their estate Answ Thou knowest not what they finde 2. They are for the most part cast into a spirit of slumber Ob. But they fall not from religion for they are Protestants still and not Papists Answ There is a totall apostasie and an apostasie in part they fall from the sinceritie of religion Demas did not turne Gentile or the Galathians nay the Pharisies that committed the sinne against the holy Ghost did not openly renounce religion And therefore let men take heed of falling from the simplicitie that is in Christ Iesus n 2 Cor. 11.3 And thus of the second doctrine Doct. 3. Perseuerance may be obtained a man may stand and hold out to the end o Rom. 5.1.2.3 God is able to stablish vs p 1 Cor. 15.1 And the word of God is Gods power not only to regeneration but to saluation q Rom. 14.4 The weapons of our warfare are mighty r 2 Cor. 10.4 and great power is made knowne in weakenesse Å¿ 2 Cor. 12.10 onely beleeue and vse the meanes Doct. 4 Much praier is a great meanes to obtaine perseuerance and will preuaile though this be not the onely meanes yet it is an effectuall meanes Hovv many vvaies Christians may be said to be perfect Perfect A Christian man may be said to be perfect diuers waies 1. In the cause or fountaine of holinesse so good gifts are said to be perfect Iam. 1.17 viz. as they are from God 2. In respect of consecration or calling so the word 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 ordinarie hearers or infants in grace A Christian that makes conscience of all his waies and can loue his enemies is perfect t Math. 5.48 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 it is perfection to be of ripe age or strong in the grace or knowledge of Iesus Christ u 1 Cor. 14.20 Eph. 4.12 Hos 5.14 And so the doctrine that is to be propounded is called the doctrine of perfection * Heb. 6.1 6. In respect of truth though not in respect of absolutenesse thus hee is perfect because he desires and indeauours after perfection though in act he 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 tâ—at 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 x Phil. 3. 2. In respect of duration because he holds out to the end 3. In respect of accomplishment because hee finisheth what hee 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 y Act. 20.24 Ioh. 4.34 17.4 Here then we see what we must doe to be perfect men wee must confesse conscionably our imperfection we must liue in vprightnesse and not in any grosse or presumptuous sinne wee must finish what wee vndertake in godlinesse and we must striue after perfection wee must loue our enemies What vvee must do to be perfect and rule our tongues z Iam. 3.1 1.5 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 a 1 Cor. 14.20 and to that end exercise himselfe in the word of righteousnesse b Heb. 5.14 and besides a man must withdraw himselfe from the world and deuote himselfe to sincerity and especially a man must get a great deale of loue for that is the bond of all perfectnesse c Col. 3.1.4 Full The faithfull are said to bee full both in respect of the number of faithfull persons added to the Church d Acts. and in respect of the plentifull performance of the rich promises of God e 2 Thes 1 11. and in respect of holding out till their course be fulfilled f Rom. 11.25 but I take it to bee 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 g Act 9.36 Phil. 1.11 Act. 12.14.26 in graces there is a fulnesse of grace and knowledge and of zeale h Act. 6.3.5.8 and of ioy i Ioh. 3.29 15.11 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 words 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
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their brethren Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 To the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neere in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home 4 To the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sinke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ Men are said to be in CHRIST three waies first as the Plant in the Stocke Iohn 15 secondly as the Member in the body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes 5.25 Dost thou aske then how thou maist get into Christ How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and wordly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes between a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to plead interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spitituall Marriage Againe would a man know whether hee bee in Christ Who are in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man bee abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and void of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercises of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits Romanes 8. pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratiuely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ Of Salutations IT hath beene an ancient custome both in the Iewish Christian Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Stoickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace The acceptations of the word