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
know whether we be conuerted and quickned or not I answer it may bee knowen by diuers signes of these signes some agree to the weake Christian and some to the strong Christian The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart l Acts 2.41 as causeth him voluntarily to remember his euill wayes m Eze. 20.43 and iudge himselfe daily for it n Esay 4.4 mourning for his sinful life o Esay 61.2 3. confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure p Matth. 13. and longs daily after it q Iob 23. it makes them flie as the doue to Gods house and as doues to the windowes r Esay 60.8 yea their affections to it are such as heauen suffers violence ſ Matth. 11. They feele a sauour of life in the word t 2 Cor. 2.14 Christs words to them are spirit and life u Ioh. 6. Yea such is their affection to the word they can be content to receiue it with patience and much afflictions * 1 Thess 1.6 And if they obtaine a sanctuary of God they will endeauour their owne daily sanctification by it x Ezec. 37. vlt. They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God y 1 Ioh. 3.14 which they shew by their admiration of them z Isay 61.7 and by their delight in their fellowship a Phil 1.5 and by a willing communicating to them in all ready seruice b Acts 16.14.15 Heb. 6.9.10 Esay 23. vlt. and well-doing The fourth signe is their ceasing from sinne euen their daily endeauour to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes c 2 Tim. 2.19 Psal 14.6.4 Esay 55.8 Matth. 18.8 The fift signe is a holy constant desire d Esay 55.1 Matth. 5.6 after Gods fauour and remission of sinnes as the greatest happinesse reioycing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A greate conquest and victorie in ouercomming the world and the flesh 4. The spirit of prayer and such like Vses The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne f Hos 5.4 Three sorts of men greeuously transgresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued Note 2. Heere is an excellent comfort to weake Christians note that the text saith quickned not borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God though euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth heere forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3. How should the consideration of this work and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead and neuer giue ouer till Christ bee formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it g Esay 35.8 seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world h Tit. 2.12 And they should giue all diligence to make vp their assurance of their holy calling and election i 2 Pet. 1.10 Heb. 6.12 Girding vp the loynes of their mindes that they might trust perfectly on the grace that is brought vnto them in the reuelation of Iesus Christ l 1 Pet. 1.13 And since they are in so happie an estate they should alwaies reioyce and let their moderation of minde be knowen to all men being in nothing carefull but in all things making request vnto God with prayers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes m Phil 4.6.4.7 And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God n 1 Cor. 16.10 2 Cor. 1.14 Secondly we should exhort one another and prouoke one another to loue and good workes and not forsake the fellowship of the Saints o Heb. 10.24.25.26 praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that we might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the Saints p 1 Thes 3.12.13 Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together with Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit and power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word forgiuing as it is in the originall signifieth to acquit them gratis
keepe open shops or ride to Faires on the Sabbath day but who repents of the idle and fruitlesse spending of the Sabbath wee doe somewhat in publike duties but who cares for the priuate duties in the family on the Sabbath Men will not openly raile on Magistrates but how licentious are mens tongues in priuate or when doe men affectionately pray for their superiours where is a well ordered Familie to be found Say that men forbeare bloud fighting doe they forbeare anger enuy frowardnesse bitter words They auoide whoredome but doe they shunne filthy speaking and lust Some men shunne drunkenesse but doe they shun drinkings f 1 Pet. 4.3 Open stealth is abhord but secret fraud and deceit is common g 1 Thes 4.6 Deut. 25.13 Couetousnesse is condemned but in worldlinesse men are drowned and see it not Gaming for pounds and hundreds is easily censured but for crownes and shillings it is no offence Men make some conscience of false witnesse in Courts but at home they make no conscience of euill speaking or suspitions or censures It may be men would be loath to be found guilty of raising slanders but yet men loue lyes h Reuel 22. if any body else will inuent them and they will go about with tales and spread them i Leuit. 19.16 they will discouer secrets k Pro. 11.13 they will slaunder by scoffing or iesting l Eph. 5.4 they will report part of mens words but not all or not in their sense m Math. 16.61 and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe Ioh. 2.19 11. Obiections ansvvered it is precisenesse to be so curious Answ It is true it is precisenesse and wee are commanded to walke precisely for so the word is Eph. 5.15 And besides there is that necessitie of it that vnlesse our righteousnesse exceede the righteousnesse of the Scribes and Pharises who yet lead a ciuill life wee cannot enter into the kingdome of heauen n Math. 5.20 Obiect But we see the most men and those too men of great place learning doe not fauour such stricktnesse Answ What then such is the calling of a Christian that not many mighty not many wise nor many noble c. will be drawne to deny themselues that they may be saued But yet we must enter in at that streight gate that few findeo. * 1 Cor. 1.27 Math. 7. Obiect But there is none can doe as you require Answ In many things we sinne all but yet Gods children doe endeauour after the holinesse required confessing their failings and no sinne hath dominion ouer them but now other men allow themselues in these euils and thinke all is well and haue no desire or indeauour to shew their respect to all Gods commandements but venture all to Gods mercy yea they will not forgo such sinnes as they can leaue if they list they will continue in sinnes that neither bring them pleasure nor profit Obiect But might some one of the better sort say what are wee bound to respect all Gods wils and to be perfect and full and to stand so too who is able to beare it is it not a heauie yoake Answ It is true that all this is required and hereby wee may see whither sinne hath brought vs and what impotencie is now in vs It is true also that a mortall condition is a hard condition Our Sauiour meant some thing when he said striue to enter into the straite gate Yet a Christian needs not faint for it is all good worke and he is to obey no worse a will then Gods will and for no worse an end then his owne good and with no worse company then all the Saints Obiect But the multitude of my former sinnes troubles me that I cannot with that comfort addresse my selfe to vndertake this strickt course Answ This is thy comfort that in Christ there is a propitiation for all thy sinnes past and now that God calls for this obedience hee will accept thee as righteous by forgiuing thee all former accounts p Rom. 3.25 Obiect But if all were forgiuen me yet I cannot doe all that God requires of me in his law Answ Thou art not vnder the law but vnder grace q Rom. 6.14 thou art freed from the rigour of the law so that thou extend thy desire and indeauour to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to doe any worke of God much lesse all and to hold out too Answ As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede r Math. 13. grow to in short time besides Gods ordinances are mightie through God to fulfill our obedience Å¿ 2 Cor. 10.4.6 and God will shew his power in thy weaknesse t 2 Cor. 12.9 yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them u Ezech. 36.27 Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ God will keepe the feete of his Saints * 1 Sam. 2.9 Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ It is one thing what is and an other thing what thou feelest 2. Consider whether thou hast not desired to doe all Gods will and endeauoured it as thou knewest it and that with desire to doe all perfectly certainly the will study care desire is accepted with God 3. Consider whether God hath not let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obtained it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answer thee If God haue accepted thee why doest thou charge thy selfe falsly Ob. But I know not all Gods wils much lesse can I doe them Answ It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace What shall I say Consider but the recompence of reward God will reward euery worke and should wee not then doe all his wils Though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many wayes to thriue in our estates wee would refuse no labour Oh why should we not
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
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
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
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
Two sorts of Christians some are feeble in the Knowledge and Grace of God There are strong Christians and weake infants and men of riper age It is profitable more exactly to consider of both and in the weake Christian I consider 1. Who are weake 2. What helpes to make them strong in the might of God For the better vnderstanding of the first I propound three things 1. What the Infant or weake Christian wanteth by which hee discouers his weakenesse 2. What he hath notwithstanding his wants 3. The happinesse of his estate though he be weake They are but Babes and infants in Grace 1. Who are Infants in grace That know not the loue of Christ with particular distinct and full assurance Å¿ Ephes 3 19.20.17 2. That are not able to practise the more strong and purging duties of mortification t Math 9.15 c. 3. That serue any passion and vnruly affection u 1 Cor 3.1.2.3 4. That are vnsetled in the way of life x Iohn 14.5 and tost with the winde of contrarie doctrine y Ephes 14. 5. That sticke at acknowledgement and dare not stand out to the profession of the truth z Ephes 4.13 6. That cannot digest some truths of God as being strong meate and in their account hard sayings 7. That are inexpert and vnskilfull in the word of righteousnesse a Heb 5.12.13 especially if they be ignorant in the principles * Iohn 6.60 16.22 other signes may bee gathered from the contrarie estate of the strong Christian afterwards What the weake Christian hath 2 Yet the weakest Christian whatsoeuer hee wants hath these things 1. Hee discernes the season of Grace and the day of his peace and redemption which the wise-men of the world doe not b Math. 16.3 2. Though in his owne account hee can doe but little for the truth yet hee will bee sure to doe nothing against the truth if hee may know it c 2 Cor 13.8 3. Hee is not in the flesh hee is more then a naturall man hee is borne againe d 1 Cor 15.50 Iohn 3.5 Rom 8.8 4. Hee hath an earnest appetite and constant desire after the sincere milke of the Word e 1 Pet. 2.2 5. Hee beleeues whiles hee struggles with vnbeliefe 6. The strong man armed which is the Diuell is so cast out by Christ that hee preuailes not as hee was wont 7. He can deny his reason pleasures profits and beloued sinnes and take vp his Crosse in some measure f Luke 14.26.27.33 Lastly such a dore may bee opened to them that haue little strength as no man can shut and such courage they may haue that they will sticke to the word and keepe it as their best treasure whatsoeuer they lose and by no meanes be induced to deny Christ and his Name g Reuel 2.8.9 His happines though he be weake 3. His case is happy though weake for hee hath such a High Priest and Sauiour as knowes how to haue compassion on the ignorant h Heb. 5.2 and is touched with a feeling of his infirmities i Heb. 2.18 and hath wrought the reconciliation of all his brethren and was tempted himselfe and therefore will succour the weake when hee is tempted k Heb. 2.18 and will see to it that more shall not bee laide vpon him then hee is able to beare l 1 Cor 10. it being his charge and office to prouide that the bruised Reede be not broken or the smoaking Flaxe quenched till iudgement be brought foorth vnto victory And at all times the weakest Christian may goe boldly to the throne of Grace and obtaine mercy to helpe in time of neede m Heb. 4. vlt. Helpes for the weake Christian The helpes for strengthening of the weake are of two sorts some without vs some to be vsed by vs. Without vs there are many things that may strengthen and incourage and animate the weake 1. There is proposed a glorious inheritance to them that ouercome 2. We haue the example of all the Saints 3. We haue a strong and sure foundation n 2 Tim. 2.19 4. We haue a strong God and his power is engaged to exercise it selfe in our weakenesse and to keepe vs vnto saluation without falling till hee present vs faultlesse before the presence of his glory o Iud 24. 1 Pet 1 5. 2 Cor 12.9 5. Wee haue a strong word of God able to builde vs vp and make vs wise and saue our soules p Acts 20.32 2 Tâ—m 3.16 Iames 1.21 as being Gods Arme and mightie instrument of his power q 1 Cor. 1.18 Rom. 1.10 6. The spirit of God is a Spirit as of Grace so of Power r 2 Tim 1.7 and helpeth the weake as in Prayer Å¿ Rom. 8.26 so in euery Dutie and grace 7. Wee haue a strong Sauiour Christ doth strengthen and incourage the Christian three waies first by his owne example becomming a patterne to vs to follow secondly by application for vnto all that lay hold on him by Faith hee is a Priest after the power of endlesse life t Heb 7.16 the Wisedome of God and the Power of God u 1 Cor 1.24 thirdly by operation for hee hath borne our infirmities by his one offering hee hath and doth consecrate and make perfect our persons and workes in Gods sight x Heb 2.10 he doth vnite vs to the Father y Ioh. 17.21.23 hee giues vs his Fathers glory both in that he giues vs such Graces as will bring to glory and in that hee giues vs credit where himselfe and the Father are in credit Thus of the helpes without vs. If any aske in the second place what wee must doe that wee may bee strengthened I answere 1. Wee must pray for Knowledge and Faith to discerne and beleeue Gods power and promise Ephes 1.8 c. And in the fourth of that Epistle there are fiue things more to be done that wee may attaine to a ripe age in Christ first wee must subiect our selues to bee taught and wrought vpon by such Teachers as are set ouer vs by Christ 2. Wee must resolue and settle our selues in the doctrine of the foundation and the Principles of truth that wee bee not tossed to and fro with euery winde 3. Wee must so be satisfied with the voyce of Christ in our Teachers that we cast aside all respects of the voice of strangers not opening our â—â—res willingly to the sleights of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. Wee must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell f Ioh 14.6.21 They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
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
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
his hands 2. His praise is of men and not of God 3. He wholly neglects the power of godlinesse and the exercises thereof 4. He is disordered in his life laden with iniquitie 5. He is senselesse or incorrigible vnder publicke iudgements 6. He vsually opposeth and persueth him that is borne after the spirit 2. We may note here that God is not tied to meanes hee can worke without hands What is then the estate of wicked men no hands of men or Angels can make them happie it is a worke done without hands Oh how honourable is the worke of mortification of a sinner it was a glorious worke to make those huge heauens and this mightie earth without hands such is the glorie of our spirituall circumcision we see also here how little beholding the kingdome of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly wee should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting off the body of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the body of sinnes that are in the flesh Where note 1. the matter to be mortified the body of sinnes 2. The manner it must be put off The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall The practises of the flesh it will not be pleased vnlesse it raigne A most secret enemie for she sits at the fountaine and poisoneth all most falsly she lets the Deuill and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason againg God It is the flesh that causeth whoredomes murder drunkenesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is shee that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if shee get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will be subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very stie for vncleane spirits to dwell in and thus she will doe if she be not mortified till she bring men to hell and eternall condemnation there Courses for taming the flesh Esay 40.6 1 Pet. 1.2.4 1 Cor 1. Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glory of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the chiefe things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexaâ—ion of the spirit Eccles 4. He hath enacted terrible decrees against such as walk after the flesh and giues proclamation that he will certainely iudge men for all the practises of the flesh 2 Pet. 2.9.10 Eccles. 11.9 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must doe that we might tame and subdue the flesh as when he telleth vs first Rom. 8.3 that we must be sober that is moderate in meate and drink and recreation and apparell and what else may hamper the flesh 2. That we must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we doe in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put off Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the body it doth not require the melancholy man should be made sanguine 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. onely it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth betweene nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our
in this work beares the Image of Christ and in him Christ riseth before our eyes not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also because he imprinteth a secret kinde of heauenly mindednesse the Christian in some weake measure liuing as Christ did in the interim betweene his resurrection and ascension waiting alwayes for his exaltation into heauen Now the consideration of this worke is heere vsed by the Apostle to perswade vnto the meditation of heauenly things and that fitly for if wee bee risen as Christ was then we must bee minded as hee was now wee know that after hee was risen againe hee was not encumbred with this world nor did he conuerse with the men of this world but liued with the Lord as it were immediately in a heauenly manner waiting for Heauen so should a Christian doe he should euery day bee striuing to get vp his heart by faith and prayer and meditation and voluntary abnegation by all meanes begging and seeking the vertue of Christs resurrection that being enabled to forsake the world and the vnnecessary society with worldly men he might haue his heart and conuersation in heauen euery day waiting when the time of his changing should come Quest How may a man know whether he be risen with Christ Ans Hovv a man may knovv vvhether he be risen vvith Christ Who are not risen vvith Christ This question may bee resolued both negatiuely and affirmatiuely For first they are not risen with Christ that are in bondage to traditions as the coherence with the latter end of the former chapter shewes nor they that are drowned and made sencelesse with the cares of this life or the pleasures of voluptuous liuing i Luk. 21.34 nor they that confirming themselues in a dead presumptuous common hope plead the abounding of Gods grace to auouch their continuance in sinne k Rom. 6.1.4.5 1 Pet. 1.3 For the Apostle in the Epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ to confute this vicious and prophane plea of carelesse men Further they that worship the Beast the great Antichrist of Rome and receiue his marke vpon their foreheads or their hands are reckoned among the dead men that haue not their part in this first resurrection l Reu. 20.4.5.6 Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement nor will learne to doe vprightly in the land of vprightnesse nor can bee allured to godlinesse though mercy be shewed them are to bee accounted among the dead men that shall not liue m Esa 26.9.10.14 Lastly they are not risen with Christ that doe not beleeue in Christ n Joh. 11.25 Now for the affirmatiue They may haue comfort in the first resurrection that haue felt a diuine power in the voyce of Christ quickning their hearts with effectuall desire and endeauour to rise out of the graues of sinne o Ioh. 5.25 and to stand vp from the world of the dead p Eph. 5.14 2. That are constantly affected with an holy estimation of the knowledge of Christ crucified and risen againe an effectuall knowledge I meane valuing the meanes and signes of it aboue all earthly things q Phil. 3.9.10 3. That finde their hearts changed from the cares and delights of this life to a constant desire of the second comming of Christ to translate them to the presence of glory in heauen 4. That shew a daily care to walke in newnesse of life yeelding their members as weapons of righteousnesse striuing to crucifie the olde man and destroy the body of sinne as they that are aliue vnto God r Rom. 6.4 5.6.13 2. Againe in that the Apostle saith if yee bee risen againe with Christ seeke those things that are aboue wee may note that it is as hard a thing to get vp the heart of men to the study of heauenly things as to lift vp a massie corps out of the graue and to inspire it with the desire of life As easie to reuiue a dead man as persvvade a carnall man there is neede of the spirit and power of Iesus to doe it And therefore wee should not wonder to see naturall men so heartlesse nor should we attribute it to any inefficacy in the meanes if carnall men bee not perswaded for a man may long perswade a dead man to rise before he will get vp and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things to desire them and delight in them Thirdly in that he saith if yee bee risen speaking not onely conditionally but doubtfully it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection and withall implyes that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darknesse and yet lie buried still in the graues of sinne Seeke thâ—se things which are aboue Heere the Apostle enters vpon the proposition of the first maine exhortation or rule of new life Now before I bring in the Apostle vrging this duty imagine with thy selfe how farre the Christian thus now to bee instructed for order of life hath already proceeded by faith for before a man can bee truely capable of direction of life there bee diuers things requisite in the preparations of faith The preparations of faith before a man can be capable of directions of life And these things are necessarily to be presupposed 1. That faith hath plucked him out of the world of sinners or dead men so that hee is already withdrawen from the society of the wicked 2. It hath shewed him Gods fauour and ioyned him to Christ 3. It hath shewed him in some measure such things in the Kingdome of Christ as his naturall eare neuer heard nor his naturall eye neuer saw nor his naturall heart neuer conceiued Å¿ 1 Cor. 2.9 4. It hath ioyned him to the liuing Saints so as he now with great desire delight conuerseth with them 5. It hath made him to suffer in the flesh for his sins and withall hath refreshed his spirit and cured him of his distrustfull and solitary sorrowes 6. It hath garnished his soule with new budding graces and opened for him a fountaine and spring of grace within him euen in his bowels t Ioh. 7.38.39 7. It hath raised in him a true and constant desire of new obedience of life with a secret resolution not to depart from any thing the Lord shall command all the dayes of his life Now presupposing the Christian to bee thus farre proceeded the Apostle comes in and to beginne his institutions of manners hee first chargeth him with this rule Doct. Seeke those that are aboue teaching vs that the first maine thing to be
5.17 And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull securitie of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriouslie minde their owne conuersion They looke not vpwards to behold the angry countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defaced and the Deuill intrenched in strong holds for tentations and the conscience either awake and then the fire of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last things death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to bee new creatures I would answere him they are not to be found in Tauernes Ale-houses Play-houses cock-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a Tribe that are such as the Lord doth describe and will be accepted of in Iesus Christ Renued in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good x Pro. 19.2 it is a singular gift of God to the elect to reueale vnto them the mysteries of the Kingdome y Mat. 13.11 it is the beginning of eternall life on earth z Ioh. 17.3 but wee must vnderstand that this knowledge here meant is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge What true knowledge is but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour hee stands and wonders it is a knowledge that will transforme a man a 2 Cor. 3.18 it is the experimentall knowledge of the vertue of Christs death and resurrection b Phil. 3.10 it is a knowledge will keepe a man from the euill way c Prouerb 2. it is a knowledge will encounter euery thought and affection d Es 11.8.10 that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie e Iam. 3.17 Rules for attaining of true knovvledge The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light f Ephes 5.14 2. Wee must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome g Rom 12.1 Prou. 1. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h 2 Cor. 3.18 4. Wee must walke with the wise i Prou. 13.20 5. We must begge of God a lowly and a humble heart for with the lowly is knowledge k Prou. 11.3 Lastly wee must studie the Scripture and attend vpon daily hearing and reading for they are the onely fountaines of true knowledge and wisedome l 2 Tim. 3.16 Renued The knowledge of the faithfull in this life euen after calling needes to be daily renued For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new store of prouision out of the word for defence And our affections are wonderfull apt to lose sence and feeling and then there is no other way to recouer sence but by renuing contemplation And besides in asmuch as faith and repentance must be daily renued therefore also must examination of life and meditation of Gods promise and grace be renued also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued Vse This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renued in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the Scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobriety and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should represse the itching curiositie of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercie to smite vs with rebukes or guide vs in the way After the Image of him that created him How Christ is the Image of God Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance m Heb. 1.3 The Image of the inuisible God n Col. 1.16 and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the Father is now seene And therefore our Sauiour saith he that seeth mee hath seene the Father o Ioh. 14.9 for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily p Col. 2.9 he did resemble and as it were expresse his owne and his fathers nature after diuers manners and by diuers workes or actions How the Angels are Gods Image The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde How man is Gods Image Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation q Gen. 1.26 2. By regeneration r Ephes 4.24 He was created in it And then falling from God by sinne hee recouers the renuing of
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