AN EXPOSITION UPON THE EPISTLE TO THE COLOSSIANS. Wherein, NOT ONLY THE TEXT IS Methodically Analysed, and the sense of the words, by the help of Writers, both ancient and modern is explained: But also, By Doctrine and Use, the intent of the holy Ghost is in every place more fully unfolded and urged. And beside, The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION, as the nature of of this kind of Teaching would bear. And further, Many chief Cases of CONSCIENCE are here resolved. ALL With convenient Variety and Brevity. Being, The substance of near seven years Weeke-dayes Sermons, of N. BYFIELD, late one of the Preachers for the City of CHESTER. 1 PET. 5.10. The God of all grace, who hath called you unto his eternal glory, by CHRIST JESUS, after that ye have suffered a while, make you perfect, stablish, strengthen, and settle you. LONDON: Printed by T. S. for NATHANIEL BUTTER, and are to be sold at his Shop at the sign of the Pide-Bull in Paul's Churchyard, near to S. Augustine's Gate. 1615. TO THE RIGHT HONOURABLE, EDWARD LORD RUSSELL, Earl of Bedford, and the Lady LVCIE Countess of Bedford; Grace and Peace be multiplied, with increase of all honour and happiness for ever. Most noble Lord, and my very honourable good Lady, THIS Epistle to the Colossians contains an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament: as will appear by a brief delineation or adumbration of the proportion and parts of that sacred body of truth, paralleled with the several parts of this Epistle, using the benefit of this Commentary upon it. The whole word of God may be divided into two parts: The substance of all Theology expressed briefly in this Epistle: as is manifested by instance. the first concerns faith, or what we must believe; the second love, or what we must do. So the Apostle divided it, as may appear by the pattern used in their times, which stood of two parts, faith and love, 2. Tim. 1.13. And so is this Epistle divided; for in the two first Chapters he tell● them what they must believe, and in the two last, what they must do. Now faith looks either upon God, or upon the world. In God two things are to be believed: 1. the attributes of the essence. 2. the trinity of the persons. The attributes unfold the nature and proprieties of God; such as are, his power, glory, knowledge, and the like; of the power of God, ye may read, Chap. 1.11. & 2.12. of the glory of God, Chap. 1.11. & 3.17. of the knowledge of God, Chap. 3.10. The Persons are three, the Father, Son, and Holy Ghost; of the Father, chap. 1.2.12. & 3.17. of the Son, chap. 1.2.13.15. etc. of the Holy Ghost, chap. 2.19. Thus of God. In the consideration of the world, faith is taken up especially about the creation of it, and the government of it. In the creation it views the mighty workmanship of God, making all things of nothing, even the very Angels, as well as men and other creatures. of the creation, chap. 1.16. of Angels also chap. 1.16. both good, chap. 2.9. and evil, chap. 2.15. The government of the world, is two ways to be considered: First, in the general disposing and preservation of all things. Secondly, and principally, faith is taken up about the consideration of the government of Men in the world: of the general providence, chap. 1.16.17. The providence of God over man, may be considered according to his fourfold estate: 1. of innocency. 2. of Corruption 3. of Grace. 4. of Glory. In the estate of innocency, faith chiefly beholds and wonders at the glorious Image of God, in which man was created; of this Image you may read, chap. 3.10. by analogy. In the state of Corruption, two things do offer themselves to our doleful contemplation: 1. sin. 2. the punishment of sin. Sin is both original and actual: of original sin, chap. 2.13. of actual sins, chap. 2.11.13.3.5.6. of the punishment of sin, chap. 3.25. & 2.13. & 3.6. In the state of Grace, faith views three things: 1. the means of grace. 2. the subject. 3. the degrees. The means is either before time, or in time: before time, 'tis the election of God; of which, chap. 3.12. in time, the means chiefly is Christ, and the covenant in him. In Christ, two things are to be considered, his person, and his office. The theory concerning Christ's person, is twofold: 1. concerning his two natures. 2. concerning his twofold estate in those natures. The natures of Christ are two, human and divine, joined in the bond of personal union; of the human nature, chap. 1.22. of his divine, chap. 1.15.16, etc. of the union of both, chap. 2.9 The state of the person of Christ is twofold: 1. of humiliation. 2. of exaltation. His humiliation comprehends, 1. his incarnation, as the antecedent. 2. his obedience to the law of Moses. 3. his passion: of his incarnation and obedience impliedly in divers places; of his passion, chap. 1.14.20 22.14.15. His exaltation comprehends his resurrection, ascension, and session at the right hand of God: of his resurrection, chap. 2.12: of his sitting at God's right hand, chap. 3.1. Thus of the person of Christ. The office of Christ is to mediate between God and man. The parts are 1. his prophetical office. 2. his priestly office. 3. his regal office. His prophetical office stands in propounding of doctrine, and in making it effectual by his spirit. His priestly office stands in two things: 1. Expiation of sin. 2. Intercession for us to God. His regal office is partly in the government of the Church, as the head thereof: and partly in the subduing of the enemies of God and the Church; of the treasures of wisdom in Christ as a Prophet, chap. 2.3. of the sacrifice of Christ as a Priest, chap. 2.14. of the headship of Christ over the Church, chap. 1.18. & 2.19. Thus of Christ. The covenant followeth, which is considered both in itself, and in the seals of it; though the covenant of works be accidentally a means to drive us to Christ, yet the proper effectual means is the covenant of grace, which God hath made with the elect in Christ: this being recorded in the word of the Gospel both in the old and new Testament, is the ordinary means, by the power of Christ, to convert souls to God, by the preaching of it in the ministery of his servants; of this chap. 1.6. The seals of this covenant are the Sacraments, both of the old and new Testament: of the old testament, was Circumcision, and the rest; of which chap. 2.11. of the new testament, are baptism and the Lords Supper; of baptism, ch. 2.12. Thus of the means of grace. The subject of true grace is the Church, the body of Christ united to him by mystical union. The Church consists of two sorts of men, Ministers and people; of the Church in general with her union with Christ, chap. 1.18, 19, 20. & 2.19. of Ministers and peo-people with their duties, chap. 1.25, 28. & 2 1. and in divers other places. Thus of the subject also. The degrees of grace in the third estate, are 1. vocation. 2. faith. 3. remission of sins 4. sanctification. of vocation, chap. 3.15. of faith, chap. 1.4.23. & 2.12. of remission of sins, chap. 1.14. & 2.13. of sanctification, in both parts, both mortification, chap. 3 5.8. and vivification, chap. 2.13. & 3.10. Thus of the estate of grace. The fourth and last estate of man, is the estate of glory; which stands of three degrees. 1. resurrection. 2. the last judgement. and 3. life eternal. of resurrection, chap. 1.18. of the last judgement and eternal glory, chap. 3.4. And thus of the first part of the pattern of wholesome words, and that is faith: now followeth the second, and that is love. Love comprehends all the duty we owe to God or men, as being the bond of perfection, which ties together all holy services. Love must be considered both in the adjuncts, and in the sorts of it. The adjuncts are constancy, wisdom, zeal, care to avoid offences, and the like▪ of love in general, chap. 1.4. & 2.2. & 3.14. of constancy, ch. 2.6. of zeal, chap. 4.13. of wisdom and care to avoid offences, ch. 4.5. thus of the adjuncts. The sorts of works comprehended under love, are two chiefly: 1. works of worship. 2. works of virtue. The works of worship are either internal only, or external and internal also. The internal are, the acknowledging of God, the love of God, the fear of God, the trust or hope in God, and which floweth from thence, patience▪ of the acknowledgement of God, chap. 1.9, 10. of the love of God, chap. 1.8. of the fear of God, chap. 3.22. of the hope in God, chap. 1.5. of patience, chap. 1.11. The works of worship that are both external and internal, are prayer and thanksgiving▪ of prayer, chap. 4.2, 3. of thanksgiving, chap. 3.17. Thus of works of worship. Works of virtue either concern ourselves or others: the works that concern ourselves, are chiefly two: the study of heavenly things, and temperance. Temperance concerns chastity and sobriety in the use of all sorts of earthly things. of the study of heavenly things, chap. 3.1, 2. of chastity, ch. 3, 5. of sobriety, ch. 3.2. Thus of virtue that concerns ourselves. Works of virtue towards others▪ are chiefly nine. Mercy, courtesy, humility, meekness, long-suffering, clemency, peaceableness, thankfulness and justice: of the first eight of these, chap. 3.12. to 16. Now justice is either public or private: public justice is in Magistrates, of which, chap. 2.5. private justice, is either commutative, in bargaining, or distributive, in giving that which is right to every one according to his degree: and so distributive justice is either civil or economical. Private justice in civil conversation with men abroad, is either to Magistrates, of which, chap. 2.5. or to all men, and so consists of truth and faithfulness with sincerity and observance. economical justice is that which concerns the household; and so contains the duty of husbands and wives, children and parents, servants and masters; of which chap. 3.18. to the end, with the first verse of chap. 4. And thus also of love. Thus I have showed the excellent completeness of this worthy scripture: it remains that I declare some of the reasons that have emboldened me to make choice of your honours names for the dedication of my exposition upon this scripture. Three things swaying godly men in like case, have compelled me, protection, observance, and thankfulness▪ the preaching of this doctrine as by the mercy of God it wrought abundant consolation and comfortable reformation in many hearers, so did it seldom rest from the assaults and calumnies, which one while profaneness, another while envy powered out upon it: great cause there is therefore that it coming out now to a more public view, should seek shelter: and of whom should I seek it or hope for it sooner than of your Honours, who are pleased by your daily countenance to assure me a just patronage? For the second, to omit the high reputation which the religious eminency of both your ancestors hath set your Honours in, and the praises of many singular endowments and gifts, in which you do worthily excel, there are two things wherein your Honours daily win a great increase of observance; the one is piety towards God, the other mercy towards the poor: the loins of the poor daily bless your Honours, and their mouths daily pray for you, your piety is many ways expressed: to omit my undoubted proofs of it, your Lordship hath much confirmed the persuasion of your religious disposition by your daily and affectionate respect of the word of God and prayer in private, since the Lord hath made you less able to resort more frequently to the public assemblies. And Madam, what thanks can we ever sufficiently give unto God for that rare and worthy example, with which your Ladyship doth comfort and encourage the hearts of many, in your care of God's sabbaths, and in your never-failing attendance upon the ordinances of God, with the congregation, morning and evening, not only in your own person, but with your whole family. For the third, I do ingenuously profess before God and men, that I hold my obligation unto your Honours in the just debt of service and gratitude to be so great, as the labour here employed is no way answerable to a meet discharge, no though it had been taken only for your honours use; for to omit the debt which I am in for a great part of my maintenance, and that singular encouragement I reap daily in your honours respect of my ministery; what thanks can ever be sufficient, or what service can ever be enough for that incomparable benefit (which I have and shall ever esteem the greatest outward blessing did ever befall me; and which (Madam) by your honours singular care and furtherance, after an admirable manner I obtained) I mean the clearing of my reputation from the unjust aspersions of my adversaries, and that by the mouth and pen of the Lords Anointed, my most dread Sovereign, whom the God of heaven with all abundance of royal and divine blessings recompense in all earthly felicity and eternal glory. And the same God of Peace and Father of mercies, sanctify your Honours wholly, that your whole spirits and souls and bodies may be preserved blameless unto the coming of our Lord jesus Christ: faithful is he that hath called you, who also will do it. And I doubt not but God that hath enriched your Honours with the true grace that is in jesus Christ, will daily win unto you increase of honour from your perseverance in well-doing: so as thanksgiving for your sakes shall be abundantly given unto God by many. Thus in most humble manner craving your honours acceptance and patronage of this work, I end, and shall rejoice to remain Your honours Chaplain to be commanded in all service, NI. BYFIELD. THE ARGUMENT OF this Epistle to the COLOSSIANS. THere are four principal Parts of this Epistle: 1. the Proem: 2. Doctrine of Faith: 3. Precepts of life. 4. the Epilogue, or Conclusion. The Proem is expressed in th● first eleven Verses of the first Chapter: The Doctrine of Faith is expressed in the rest of the Verses of the first Chapter, and the whole second Chapter: The Precepts of life are set down in the third Chapter, and in the beginning of the fourth. And the Epilogue is in the rest of the verses of the fourth Chapter. The Proem contains two things: First, the Salutation, vers. 1, 2. and secondly, a Preface, affectionately framed to win attention and respect: wherein he assures them of his singular constancy in remembering them to God, both in thanksgiving for their worthy Graces and the means thereof, v. 3.4, 5, 6, 7, 8. and in earnest Prayer for their increase and comfortable perseverance in knowledge and the eminency of sincerity in holy life, vers: 9.10, 11. The Doctrine of Faith he expresseth two ways: first, by Proposition: secondly, by Exhortation. In the Proposition of Doctrine, he doth with singular force of words, and weight of matter set out both the work of our Redemption, v. 12.13.14. and the person of our Redeemer: and that first in his relation to God, verse 15. then in relation of the World, verse 15.16.17. and thirdly, in relation to the Church, both the whole in general, verse 18.19.20. and the Church of the Colossians in particular, vers. 21.22. And thus of the Proposition. Now his Exhortation follows, from the 23. of Chap. 1. to the end of Chap. 2. and therein he both persuades and dissuades: he persuades by many strong and moving Reasons, to an holy endeavour to continue and persevere with all Christian firmness of resolution, both in the Faith and Hope, was already begotten in them by the Gospel: and this is contained in the seven last Verses of the first Chapter, and the seven first Verses of the second Chapter. He dissuades them from receiving the corrupt Doctrine of the false Apostles, whether it were drawn from Philosophical Speculations, or from the Traditions of men, or from the Ceremonial Law of Moses; and he proceeds in this order: first, he lays down the matter of his Dehortation, Chap. 2. vers. 8. then secondly, he confirms it by divers Reasons, from vers. 9 to 16. and lastly, he concludes, and that severally, as against Mosaical Rites, vers. 16.17. against Philosophy, vers. 18.19. and against Traditions, vers. 20. and so to the end of that Chapter. Thus of the second part. Thirdly, 3 The Precepts of life. in giving Precepts of life the Apostle holds this order: first, he gives general Rules, that concern all as they are Christians: then, he gives special Rules, as they are men of this or that estate of life. The general Rules are contained in the first seventeen Verses of the third Chapter: and the special Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth. The general Rules he reduceth into three heads: viz. first, the Meditation of heavenly things, vers. 1.2.3.4. secondly, the mortification of vices and injuries, vers. 5. to the 12. thirdly, the exercise of holy Graces, a number of which he reckoneth, both in the kinds, means, and ends of them, from vers. 12. to 18. The particular Rules concern principally household government: for he sets down the duty of Wives, vers. 18. of Husbands, ver. 19 of Children, vers. 20. of Parents, v. 21. of Servants, vers. 22.23.24.25. and of Masters, Chap. 4. vers. 1. The Epilogue, 4 The Epilogue. or Conclusion, contains in it both matter of general Exhortation, as also matters of Salutation. The general Exhortation concerns Prayer, vers. 2.3.4. wise Conversation, vers. 5. and godly Communication, vers. 6. Now after the Apostle hath disburdened himself of those general cares, than he taketh liberty to refresh himself and them, by remembering certain that were dear both to him and them. And first, he makes entrance by a narration of his care to know their estate, and to inform them of his. To which purpose he sendeth and praiseth Tichicus and Onesimus, vers. 7.8.9. The Salutations then follow; and they are of two sorts: for some are signified to them, some are required in them. Of the first sort, he signifies the Salutations of six men, three of them jews, and three Gentiles, vers. 10.11.12.13.14. The Salutations required, concern either the Laodiceans, vers. 15.16. or one of the Colossaean Preachers, who is not only saluted, but exhorted, vers. 17. And then follows the Apostles general Salutations to all, in the last Verse. THE PLAIN Logical Analasis of the first Chapter. THis CHAPTER stands of three parts: a Proem, a Proposition of Doctrine, an Exhortation to constancy and perseverance. The Proem is continued from vers. 1. to 12. the Proposition from vers. 12. to the 23. the Exhortation from ver. 23. to the end. The Proem is intended to win attention and affection; and stands of two parts, the Salutation and the Preface. The Salutation is contained in the two first Verses, and the Preface in the third Verse, and those that follow to the twelfth. In the Salutation three things are to be observed: first, the Persons saluting; secondly, the Persons saluted; thirdly, the Salutation itself. The Persons saluting are two; Verse 1.2. the Author of the Epistle, and an Evangelist, famous in the Churches, who is named as one that did approve the Doctrine of the Epistle, and commend it to the use of the Churches. The Author is described: first, by his Name, Paul: secondly, by his Office, an Apostle; which is amplified by the principal efficient, JESUS CHRIST, and by the impulsive cause, the Will of God. The Evangelist is described: first by his Name, Timotheus: secondly, by his adjunct Estate, a Brother. Thus of the Persons saluting. The Persons saluted are described; first, by the place of their abode, and so they are the Citizens and Inhabitants of coloss: secondly, by their spiritual estate, which is set out in four things: 1. They are Saints: 2. They are faithful: 3. They are Brethren: 4. They are in CHRIST. The Salutation expresseth what he accounteth to be the chief good on earth, and that is, Grace and Peace, which are amplified by the Causes or Fountains of them, from God our Father, and from our Lord JESUS CHRIST. Thus of the Salutation. In the Preface the Apostle demonstrateth his love to them by two things, Verse 3. which he constantly did for them: he prayed for them, and he gave thanks for them: and this he both propounds generally, vers. 3. and expounds particularly in the Verses following. In the general propounding, three things are evidently expressed: first, what he did for them, he gave thanks, he prayed: secondly, to whom, even to God the Father of our Lord jesus: thirdly, how long, always, that is, constantly from day to day. Verse 4.5. Now, in the Verses that follow he expounds and opens this: first, his Thanksgiving, vers. 4.5.6.7.8. secondly, his Prayer, vers. 9.10.11. In the Thanksgiving he shows for what he gave thanks; which he refers to two heads, 1. their Graces: 2. secondly, the Means by which those Graces were wrought and nourished. The Graces are three, Faith, Love, Hope, verse. 4.5. Their Faith is amplified by the Object, your Faith in jesus Christ: and their Love, by the extent of it, your Love to all the Saints: and their Hope, by the place, which is laid up for you in heaven. Verse 5.6. The Means of Grace was either principal, vers. 5.6. or Instrumental, vers. 7.8. The principal ordinary outward means was the Word; which is described and set out six ways: 1. by the Ordinance in which it was most effectual, viz. Hearing, whereof ye have heard. 2. By the property that was most eminent in the working of it, viz. Truth, by the word of truth. 3. By the kind of word, viz. the Gospel, which is the Gospel. 4. By the providence of God in bringing the means, which is come unto you. 5. By the subject Persons upon whom it wrought, viz. you and all the world. 6. By the efficacy of it, it is fruitful and increaseth; which is amplified by the repetition of the persons in whom, and the consideration both of the time, in those words, from the day that you heard, etc. and also, of the adiwant cause, viz. the hearing and the true knowledge of the grace of God, from the day that you heard of it, and knew the grace of God in truth. Thus of the principal Means. Verse 7.8. The Ministry of the Word, the Instrumental, or the Minister, followeth, vers. 7.8. and he is described, 1. by his name, Epaphras: 2. by the adjunct love of others to him, beloved: 3. by his Office, a Servant: 4. by his willingness to join with others, a fellow-servant: 5. by his faithfulness in the execution of his Office, which is for you a faithful Minister of Christ: and lastly, by his delight in his people, which he shows by the good report he cheerfully gives of them, viz. who also declares unto us your love in the spirit. Thus of the Thanksgiving. Verse 9.10.11. Now in the opening or unfolding of his practice in paying for them, first, he affirms that he did pray for them; and then, declares it by showing what he prayed for. The Affirmation is in the beginning of the ninth Verse, and the Declaration in the rest of the words to the end of the eleventh Verse. In the affirmation is three things: first, an Intimation of a reason, in those words, for this cause: secondly, a consideration of the time, since the day we heard of it: thirdly, the matter affirmed, we cease not to pray for you. In the Declaration he instanceth in one thing he principally prayed about, and that was their Knowledge; which he sets out, first, by the Object of it, the will of God: secondly, by the Parts of it, Wisdom and Understanding: thirdly, by the End, viz. that they might walk worthy, etc. fourthly, by the cause, his glorious power: and five, by the Effects, Patience, Long-suffering, and joyfulness. In setting down the Object, he expresseth also the measure he desired; he would have them filled with the knowledge of God's will, and that he addeth in the second part, when he saith, all Wisdom and understanding. The end of all their knowledge he expresseth more largely, vers. 10. which in general is the eminence of holy life, which he expresseth in three several forms of speech, viz. 1. to walk worthy of the Lord: 2. to walk in all pleasing: and 3. to be fruitful in all good works: unto the fuller attainment of which he notes the means to be, an increase in the knowledge of God. Hitherto of the Proem. The Proposition of Doctrine containeth excellent matter concerning our Redemption: Verse 12.13.14 where he proceeds in this order: first, he considers the work of our Redemption; and secondly, than the person of our Redeemer. The work of our Redemption, vers. 12.13.14. the person of our Redeemer, vers. 15. and those that follow to the 23. and all this he expresseth in form of Thanksgiving. The work of our Redemption he describes two ways, after he hath touched the first efficient cause of it, viz. God the Father: for in the twelfth Verse he seems to show, that in respect of Inchoation, it is a making of us fit; and in respect of Consummation, it is a causing of us to enjoy an immortal happiness in heaven, better than that Adam had in Paradise, or the jews in Canaan. And therein he expresseth, first the manner of tenure or title, in the word Inheritance: secondly, the adjunct praise of the company, viz. the Saints: and thirdly, the perfection of it, it is in light. Now, in the end of the thirteenth Verse he seems to show that our Redemption stands of two parts: first, deliverance from the power of darkness: secondly, translating into the Kingdom of the Son of his love, one of the many excellent privileges of which estate, is noted in the fourteenth Verse, to be remission of sins, through the blood of Christ. And thus of the work of our Redemption. The person of our Redeemer is described three ways: Verse 15 16.17 first, in relation to GOD; secondly, in relation to the whole World; thirdly, in relation to the Church. First, in relation to God, he is described in the beginning of the fifteenth Verse; and so he is said to be the Image of the invisible God. Secondly, in relation to the whole World, five things are to be said of CHRIST▪ first, he is the first begotten of every Creature, in the end of the fifteenth Verse: secondly, he is the Creator of all things, vers. 16. Where note the distinctions of Creatures: 1. they are distinguished by their place; some, in Heaven; some, in Earth: 2. they are distinguished by their quality; some are visible, some invisible: 3. the invisible are again distinguished, by either Titles or Offices, some are Thrones, some are Principalities, etc. thirdly, all things are for him, this is in the end of the sixteenth Verse: fourthly, he is before all things, in the beginning of vers. 17. lastly, all things in him consist▪ verse. 17. the end of it. Thus the Redeemer is described in relation to the whole World. Verse 18.19.20 Thirdly, he is described as he stands in relation to the Church: and so either to the whole Church, vers. 18.19.20. or to the Church of the Colossians, vers. 21.22. As he stands in relation to the whole Church, he is said to be the head of the Church, in the beginning of the eighteenth Verse, and this he proves, by showing that he is a head in three respects. First, in respect of the dignity of order towards his Members, and so in the state of Grace he is their beginning, and in the state of glory he is the first begotten of the dead; that both among the living and the dead he might have the pre-eminence. Secondly, in respect of perfection in himself, in that all fullness dwells in him; which is amplified by the cause, viz. the good pleasure of the Father, who made him head of the Church, vers. 19 Thirdly, in respect of efficacy or influence through the whole body: for from him flows Peace and Reconciliation, vers. 20. concerning which Reconciliation there are eight things to be noted: 1. the moving cause, which is to be supplied out of the former Verse, as the Conjunction [and] importeth, viz. it pleased the Father: 2. the Instrument, by him, viz. CHRIST the head: 3. the Benefit itself, viz. to reconcile: 4. the subject Persons in general, all things: 5. the End, to himself: 6. the Effect, making peace: 7. the Means, through the blood of his Cross: 8. the Distribution of the Persons who, in those words, things in earth and things in heaven. Thus of his relation to the whole Church. Verse 21.22. In the description of his relation to the Church of the Colossians, he urgeth them with two things: first, their misery without CHRIST: 2. the remedy of their misery by CHRIST. Their Misery stands in two things: first, they are Strangers: secondly, they are Enemy's, and both are amplified: 1. by the subject wherein, viz. not outwardly only, but in their minds: 2. by the Cause, viz. wicked works, vers. 22. In setting down their Remedy he notes: 1. the Means: 2. the End of the means is the death of the body of Christ's flesh: The end is, that he might present them holy and unblamable, and without fault in God's sight, vers. 22. Thus of his relation to the Church of the Colossians: and thus also of the second part of this Chapter, viz. the Proposition of Doctrine. Verse 23. The Exhortation follows: where is to be considered; first, the Exhortation itself; and then the Reasons. The Exhortation is to perseverance, both in Faith and Hope. In the Exhortation to perseverance in faith, there is worthy to be noted: first, the manner of propounding it, which is with an If: secondly, the duty required, Continue: thirdly, the manner of the duty, grounded and stablished: fourthly the object, Grace, in Faith. In the Exhortation to perseverance in Hope, two things are to be observed: first, he sets down the evil to be avoided, viz. unsettledness or revolting, in the words, Be not moved away: secondly, he quickens them by remembering the cause and fountain of their hope: viz. The hearing of the Gospel preached. Thus of the Exhortation, the Reasons follow. There are seven Reasons to enforce this Exhortation to perseverance. The first is taken from the Consent of God's Elect, Which are through the world, who have in the preaching of the Gospel received Faith and Hope, as their common portion. The second Reason is taken from the testimony of PAUL himself: and that is twofold; the first is the testimony of his ministery; This is it he preacheth, and therefore it should be it they should keep fast: the second is the testimony of his Sufferings; he hath endured much for the Doctrine of Faith and Hope; and therefore they should continue in it: and to stir them the more concerning his sufferings, he showeth that he suffered with great joy: which he confirmeth by expressing the reasons of his joy; first, because they were the afflictions of Christ; secondly, because he had his part allotted him by the decree of God: and it was his joy that he had almost finished what was left for him to suffer; there was but a little remaining: thirdly, because they were but in his flesh: fourthly, because they were for them, and the good of the Church, Verse 24. The third Reason is taken from the testimony of God, who enjoined unto PAUL and other Ministers this dispensation of the Doctrine of Faith and Hope, with a charge that they should see his Word fulfilled herein, Verse 25. The fourth Reason is taken from the excellency of the Gospel: which is set out; first, by the nature of it, it is a mystery: secondly, by the antiquity of it, it was▪ and was hid since the world began, from Ages and Generations: thirdly, by the time of the revelation of it, now, in the new world: fourthly, by the persons to whom it is revealed, viz. only the Saints, all which should move to care and constancy in keeping of it. Verse 26. The fift Reason is taken from the excellency of the Subject of the Gospel, which is no less nor worse than Christ revealed by the preaching of the Gospel. In this revelation of Christ in the Gospel, consider, first, who reveals him, God: secondly, the cause of his revelation, the will of God, he would: thirdly, the manner, viz. in a rich and glorious mystery: fourthly, the persons to whom, viz. the miserable Gentiles: five, the effects or fruits of it, which are, first, the inhabitation of Christ: secondly, the hope of glory, Verse 27. Verse 28. The sixt Reason is taken from the end, which is the presenting of them perfect in jesus Christ▪ which is amplified by the means to bring to this end, which is preaching: and that is amplified, first, by the parts of it, which are teaching and admonishing: and secondly, by the manner, in all Wisdom, Verse 28. Verse 29. The seventh Reason is taken from the holy strife of the Apostle, to bring men to this: which is amplified by the great success which the LORD had given. Verse ult. A METAPHRASE upon the first Chapter of the Epistle to the COLOSSIANS. PAUL, Verse 1 PAUL, an Apostle of jesus Christ, by the will of God, and Tim●theus our Brother. the Messenger or Embassadour-generall for all the Churches of the Gentiles, by Commission from the promised MESSIAH, now come in the Flesh, the Lord anointed, separated hereunto, not for his own worthiness, or by any private motion of his own, or by commandment of any man, but by the express will of God, according to his everlasting counsel; as also Timotheus, a reverend Brother, an Evangelist of Christ, with full and free testimony approveth this Epistle written To the Citizens and Inhabitants of the City of coloss, Verse 2. To them which are at coloss, Saints and faithful brethren in Christ: Grace be with you, and peace, from God our Father, and from the Lord JESUS CHRIST. that are separate from the world, and sanctified with true Grace, and faithfully walk in that holy Calling, in brotherly communion one with another, and indissolvable union with CHRIST your Saviour: Grace be with you, and Peace, even the free favour of GOD, with all internal, eternal, and needful external blessings, from him that both will and can, even God our Father, through the merits of the Lord our anointed Saviour. We give thanks unto God, Verse 3. We give thanks to God, even the Father of our Lord jesus Christ, always praying for you. even that God that by an eternal and unexpressible generation is the Father of our Lord jesus Christ, remembering you earnestly and constantly in our daily Prayers, being exceedingly fired and inflamed, since we heard by continual and true report of your precious Faith; by which you have with firmness and steadfastness of assurance laid hold upon JESUS CHRIST, Verse 4. Since we heard of your faith in Christ jesus, and of your love toward all Saints. for life and righteousness: and the rather, because we likewise heard of your holy affection to such as have separated themselves from the profaneness of the world, to the service of God, especially considering that you have not the glorious Faith of Christ in respect of persons, but love all the Saints as well as any. And (as a People not destitute of any saving Grace, Verse 5. For the hopes sake which is laid up for you in heaven, whereof ye have heard before by the word of truth, which is the Gospel. ) we rejoice to hear of that lively hope, by which you have laid hold on the Promise of eternal glory, which God the Father hath prepared and laid up in Heaven. And the more are we confirmed in this resolution, constantly, to praise GOD for these excellent Graces, because they are not sudden Fancies, or presumptuous Conceits, raised out of the Forge of your own brain, or conceived for some corrupt or carnal ends, but were indeed begotten in you by the mighty working of the most sweet Doctrine of Reconciliation, proved in itself, and by effect, to be a Word of Truth: even that word of the LORD, long foretold, now truly revealed and accomplished also, begetting the true form of piety in you, with constancy and true uprightness, both of heart and life. Verse 6. Which is come unto you, even as it is unto all the world, and is fruitful, as it is also among you, from the day that ye heard and truly knew the grace of God. This is the word of Reconciliation which is come unto you, as by incredible power and swiftness, it is now to the greatest part of the world, even to people of all sorts and Nations, causing them to show the soundness of their Co●uersion, by the daily fru●●s 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 truly heard and effectually believed this rich Doctrine of the grace of GOD. Verse 7. As ye also learned of Epaphras our dear fellow servant, which is for you a faithful Minister of Christ. And this very Doctrine, which you have heard of Epaphras, is the self same divine truth that is gone all abroad the world: of Epaphras I say, whom we all reverence as our dear fellow-servant, being assured that he is for your best good, a faithful and most humble Minister of jesus Christ. Verse 8. Who hath also declared unto us your love, which ye have by the Spirit. He hath with great contentment boasted of you, in reporting to us your spiritual and heavenly affection to God, and godliness, and one towards another: and for the same cause since the first time we heard of your praises in the Gospel, Verse 9 For this cause we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his wi●● in all wisdom and spiritual understanding. we have been importunate without ceasing, praying for you, and beseeching God to increase in you, and make complete your knowledge of his revealed will, not only for contemplation, but for practise also, with a gracious experience of the working of the Spirit. That ye might carry yourselves in a holy eminency of godly conversation, striving to proportion your Obedience in a greater degree then ordinary, as might become the great measure of God's Mercies of all sorts towards you, Verse 10. That ye might walk worthy of the Lord, & please hi● in all things, being fruitful in all good works, and increasing in the knowledge of God. expressing a lively kind of pleasingness, both in carriage towards God and man, being refreshed with the sweetness of acceptation in your services, and that you might extend your carefulness to bear fruit, not in one kind or some few, but in all kinds and sorts of good works, daily increasing in a holy acquaintance with the sacred nature of God, which is both the effect and cause of all comfortable progress in holy life. Verse 11. Strengthened with all might through his glorious power unto all patience, and long suffering with joyfulness. That so growing up to a ripe age in CHRIST, in the sanctification both of soul 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 use of all means and helps appointed of GOD, ye might accomplish your most holy profession, with singular comfort and contentment, being able cheerfully and with all patience and Long-suffering to bear the Crosses, temptations, Infirmities, Persecutions, and whatsoever Wrongs or Indignities might befall you waiting for the Promise of GOD, being never weary of well-doing. And as we have thought good thus to let you understand our love towards you, Verse 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. and our rejoicing for the prosperity of your souls; so we thought good to write unto you, both to put you in mind of the most holy Doctrine of CHRIST, as also to exhort and beseech you to be constant in the Faith and Hope you have received, without listening to the enticing speeches of false Teachers, which as wicked Seducers would beguile your souls of that high prize of your most holy Calling. What thanks can we ever sufficiently give unto GOD the Father of CHRIST and Christians, that of his mere Grace and free Love, hath by a holy Calling, made us, in his account, meet to have a Lot in that heavenly Canaan, in that sweet and eternal fellowship with the Spirits of the just, not only revealed unto us in this light of the Gospel, but to be enjoyed by us in the light of Heaven? And hath also already delivered us from that woeful estate, Verse 13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. in which the darkness of Gentilism, and Sin, and Ignorance, and Adversity, and Death, and Damnation, had power over us, and hath translated us into the Kingdom of jesus Christ, the Son of his love, enrolling our names among the living, and accounting us as Subjects of this Kingdom of Grace, and Heirs, even coheir with Christ, of the glory to be revealed. And howsoever our Sanctification be as yet unperfect, Verse 14. In whom we have redemption through his blood, that is, the forgiveness of sins. yet are we not only bought with a price, but effectually and truly redeemed, and in some sort fully to: for in our justification we are perfectly reconciled, and all our sins absolutely forgiven us, as if they had never been committed, through his merits that shed his blood for vs. Who is a most lively and perfect Image of the invisible God, Verse 15. Who is the Image of the invisible God, the first borne of every creature. not only as he works God's 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 likeness of God in perfect holiness and righteousness; or because he did by his Miracles, as it were, make God visible in his flesh; but as he was from everlasting the very essential natural Image of God, most absolutely in his divine person resembling infinitely the whole nature of his Father: and therefore is to be acknowledged as the begotten of God by an eternal generation: so the first begotten of every Creature, as he was before them; so is he therefore the principal heir of all things, by whom, and in whose right, all the Saints do inherit what they have or look for. Verse 16. For by him were all things created, which are in heaven, and which are in earth, things visible and invisible; whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him and for him. For by him all things in heaven or earth, whether visible or invisible were created; yea, the very Angels themselves, of what Order or Office soever, whether Thrones or Dominions, Principalities or Powers, were all made by 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 to. Verse 17. And he is before all things, and in him all things consist. And he was from everlasting with GOD the Father, before all Angels or other Creature was made, and still all things are preserved and continued as consisting in him; yea, the very Angels have their confirmation from him. Verse 18. And he is the head of the body of the Church: he is the beginning, and the first borne of the dead, that in all things he might have the pre-eminence. And he is that glorious and alone Mystical head of the Church, which in an holy order and relation, by the admirable work of the Spirit, as a bond uniting together, is a true body unto CHRIST: and worthily is he to be acknowledged a head unto the Church, for three great Reasons: first, in respect of Dignity: for he alone hath the primacy: and aught to be acknowledged to have pre-eminence in all things: for if we respect the estate of Grace, he is the beginning of all goodness, and if we respect the estate of Glory, he is the first borne of the dead; not only because he is risen himself in his body, from the grave, but also because by his only 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 gasp, his assistance and holy presence, Verse 19 For it pleased the Father, that in him should all fullness dwell. Secondly, he is fittest; yea, only fit, to be the head of the Church, because it hath pleased the Father, that in him should all fullness only dwell, so that he is a head in respect of plenitude, for the behoof of the members. Verse 20. And by him to reconcile all things unto himself, and to set at peace through the blood of his Cross both the things in earth, and the things in heaven. And thirdly, he is a head in respect of influence; for from him only comes down to the members, all peace with God, and all the fruits of that reconciliation: for it is he that made peace, by the blood of his Cross, and that hath estated happiness upon all the Saints, reconciling them to God: I say, all the Saints, both those that are in heaven already, and those that being yet on earth, hope for that glory in heaven hereafter. Verse 21. And you which were in times past strangers & enemies, because your minds were set in evil works, hath he now also reconciled. And that this is so, you are able out of your own experience to avouch: for whereas by nature you were strangers from GOD and the life of God, you were very enemies to God and all goodness: and this alienation and enmity was apparently seated in your very minds, through the evil works of all sorts which abounded in your lives; yet you know that CHRIST taking our Nature upon him, and in that nature suffering death for you, Verse 22. In the body of his flesh, through death, to make you holy, and unblamable, and without fault in his sight. hath reconciled you to GOD, and by thee Gospel anew created you, that he might present you to God, as holy and unblamable, and without fault in his sight, covering your wants and hiding the evil of your works, through his own Intercession, and allowing you the benefit of the Covenant of Grace, through which uprightness will be in him accepted in stead of perfection. Verse 23. If ye continue, grounded and stablished in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard, and which hath been preached unto every creature which is under heaven, whereof I Paul am a Minister. Now what remains, but that seeing we have such precious Doctrine, you should be exhorted to hold out with all Christian perseverance▪ settling and establishing your hearts in the belief of the truth, suffering yourselves not to be carried away with any contrary wind 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 Gospel; and the rather, because unless you do so persevere, you cannot have sound comfort in your right to the benefits before named. Besides, there are many reasons may induce you to the resoluteness of perseverance in the Doctrine you have already believed and hoped in. First, it is the Doctrine which all God● Elect, with one consent, have received, throughout the world; and upon it have founded their Faith and Hope. Secondly, the consideration of what ye see in me may somewhat move you, and that, if you either consider my Ministry or Sufferings: for my Ministry, I have so thoroughly informed myself 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 myself have taught in every place. Now for my Sufferings, Verse 24. Now I rejoice in my sufferings for you, and fulfil the rest of the afflictions of Christ in my ●lesh, for his body's sake which is the Church. it is apparent to all sorts of men, that I have endured my part of all kinds of Troubles for the Gospel, which I would not have done, if I had not had full assurance of the truth of it, neither do I repent me of my afflictions, but rejoice in them rather, and that for divers Reasons. First, because they are the Afflictions of CHRIST, that is, such as he accounts to be his. Secondly, because I know that in God's Decree I have my part of troubles assigned me; and it is my joy, to think that in so good a cause I have almost fulfilled them. Thirdly, because these Afflictions extend but to my flesh and outward man. And lastly, because it is for your good I suffer, even for the confirmation of your Faith, and for the good of the whole body of Christ, which is the Church. Thirdly, Verse 25. Whereof I am a Minister, according to the dispensation of God, which is given me unto you ward, to fulfil the word of God. I have received this Commission concerning the Gospel immediately from GOD himself, with strict charge, that for your good I should pursue the execution of it, till not only Faith and Hope were wrought, but till we saw the work and word of God, even accomplished and fulfilled. Fourthly, Verse 26. Which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints. what can there be more excellent and worthy to be believed and trusted in, than this Gospel of JESUS CHRIST, and our reconciliation in him, seeing it is that dreadful Mystery, which worlds of men have wanted, as being hid from whole Ages and Generations hitherto, and now by the unspeakable mercy of GOD is revealed by preaching unto the Saints, as a peculiar treasure entrusted to them. And five, Verse 27. To whom God would make known what is the riches of this glorious mystery among the Gentiles, which riches is Christ in you, the hope of glory. the rather should you hereupon settle, considering the admirable subject of the Gospel: for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospel, to make known to the poor Gentiles, Christ jesus himself, and that by giving him therein to dwell in your hearts by Faith, and as your assured and only hope of immortal glory. Sixtly, Verse 28. Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. neither should you ever cast away the confidence of your assurance and hope, or grow weary herein, seeing it is the drift and end of all our preaching, wherein we either admonish or instruct you, leading you through all sorts of wisdom in the word of GOD. I say, the end of all is to present you, at the length, perfect and complete every one of you, in CHRIST JESUS, in some acceptable measure of Sincerity and Knowledge in him. Verse 29. Whereunto I also labour and strive, according to his working which worketh in me mightily. And seventhly, being encouraged with that success which the LORD hath given to my ministry, I will labour, as I have laboured, and still strive with all possible diligence and endeavour in this glorious work: hoping that this also may prove a motive, among the rest, to persuade with you, to keep Faith and Hope to the end, with all Constancy and holy Perseverance. CERTAIN OF THE Chiefest things observed in the Notes upon this first CHAPTER. WHat rules we must observe in alleging the examples of godly men sinning. fol. 4 The assurance of a lawful Calling serves for many uses. fol. 5 Gods Children called Saints in this life, in four respects. fol. 7 Comforts for the despised Saints, with answer of some Objections. fol. 7.8 How Saints may be known. 9 Christian faithfulness is to be showed in five things in spiritual things, and in three things in temporal things. 10.11 Idleness in Professors, taxed. 11 Several uses arising out of the consideration of this, that we are Brethren. 13 How we may get into Christ, and how we may know whether we be in Christ. 13.14 Spiritual things are the best things for nine reasons. 15 The Motive and the manner of Thanksgiving to God. 20 Four Rules of trial in our Thankegiving to God for others. 21 A Child of God never gives thanks but he hath cause to pray; and contrariwise. 21 Four sorts of prayers for others. 21. & 68 Five reasons to warrant praying every day. 22 The Sorts, Objects, Parts, Degrees, Benefits, Le's, Signs of Faith, with the misery of the want of Faith, the encouragements to believe, and the defects of the common Protestants Faith. 23.24.25.26.27.28.29.30.31.32 Indiscretion is not the cause of the reproaches and troubles of Christians. 33 The surest way to get Credit is to get Grace. 34 Four Signs of Vainglory. 34 Seven Observations about love. 35 Seven things to be showed in Christian love. 36 Four things in the manner of our love, 37 Motives to persuade to the exercise of mutual love. 38.39.40 Eight helps of love. 41.42 The defects of the common Protestants Charity or love. 42.43 Eight Differences between true Hope, and common Hope: and seven means to breed true Hope. 45.46 What we must do if we would have heaven when we die. 46 What profit good men get by hearing Sermons. 49.50 The sorts of evil hearers, with their misery. 50.51 How the Word is said to be a word of truth: and that it worketh truth in us six ways. 52 Concerning the Gospel, what it contains, who may, and who do receive it: and the effects of it. fol. 53.54 Motives to fruitfulness, what fruit we should bear, and the means to make us more fruitful. 55.56 There is a season for fruit. 58 Seven things to be done, that we may hear the Word in truth. 59 The causes of fruitless hearing. 60 The great commodities of assurance. ibid. Who love not God, and who love not men. 64 To love as Christ loved us, hath four things in it. ibid. Encouragements to prayer. 66.67 Why many pray and speed not. 67 What we should seek to know. Motives to knowledge, and rules for attaining knowledge. 70.71 Signs of a natural man. 73 Who make Schism in the Church. 73 Rules for Contemplation. 75 Ten Objections against Knowledge answered out of Prou. 8. 75.76 Wherein Wisdom consists: wisdoms order in seven things: Wisdoms specialties in the behaviour; first, of the Heart in five things; secondly, of the Tongue in seven things; thirdly, of the Conversation in eight things. 76.77.78 Motives to holy life: the causes of profaneness: rules for holiness, and the gain of holiness. 78.79.80 Nine Reasons against merit. 81 What it is to walk worthy of the Lord: it hath six things in it. 82 Eight rules to be observed if we would please God: and six rules if we would please men. 83.84 How Governors in families may walk pleasingly: and how inferiors in the family may please their superiors: and the like of Ministers and the people, and Magistrates and their Subjects. 84.85 Seven things to be observed if we would walk in all pleasing towards our own consciences. 85 What works are not good works: and what rules must be observed to make our works good: and what works in particular are good works: and seven ends of good works. 86.87 What are the lets of increase of Knowledge: and how we may know when we increase in knowledge: and what we must do that we may increase. 88 How God is made known, and who are charged not to know God: and how it comes to pass that man knows not his God: and what we must do that we may know God. 88.89 Signs of weak a Christian or an infant in Grace. 89 What is in the work Christian, notwithstanding his wants. 90 Comforts for a weak Christian, and helps for his strengthening. 90.91 Signs of a strong Christian. 91 The extent of the power of God: and what God cannot do. 92 Of the glory of God, and how many ways it is revealed. 92.93 About falling from Grace and Perseverance. 93 Motives to Patience: and what we must do that we may be patient: and seven things wherein we should show patience. 94.95 Of Long-suffering, and how to prevent anger and desire of revenge. 95 What we must do that we might get constant joyfulness of heart. 96 How the Father may be said to redeem vs. 97 Marks of a Child of God. 98 How Christ died for all men. 98.99 Five sorts of men in the Church not made fit for heaven. 99 The division of Canaan by Lot, shadows out many things in the kingdom of heaven. 100 Our inheritance is in light in six respects. 101 A threefold light. ibid. A sixe-fold darkness in every unregenerate man. 102 Nine things in every one that is delivered from darkness. 103 The excellency of Christ's Kingdom, and the privileges of his Subjects. 105 Four ways of Redemption. 108 The comforts of the Doctrine of remission of sins. ibid. The terror of the Doctrine of remission of sins. 109 What a man should do to get his sins forgiven him. ibid. Christ more excellent than all monarchs in divers respects. 110 Difference between Image and Similitude: God's Image is in man three ways: the difference between the Image of God in man and in Christ: Christ is the Image of God three ways: he is the Image of God as God: and as man three ways. 110.111 How many ways Christ is said to be first begotten. 113 Four words confute four errors about the Creation. 115 divers opinions about the meaning of the words, Thrones, Dominions, etc. ibid. All things are for Christ in divers respects. 117 The eternity of Christ described and explained. 118 How all things consist in Christ. ibid. Many Objections about the preservation of the righteous answered out of the 37. Psalm, fol. 102. But if we would be thus preserved, we must look to nine things, noted out of that Psalm. 121 The benefits that slow from Christ as Head of the Church. 121 Of the Church. 122.123 How Christ is the beginning. 124 A threefold primogeniture in Christ. 124 Christ was first begotten among the dead in three respects. 125 Christ is first in divers respects. ibid. What it is to yield Christ the pre-eminence. 126 All fullness is in Christ in five respects. 127 Ten fruits of the blood of Christ. 132 How many ways men sin against Christ's blood. ibid. Whether Angels be reconciled to Christ or no. 133 Wicked men are strangers in five respects. 136 Wicked men are enemies both actively and passively: and how. 137 The reasons why most men mind not their misery. 199 Six distinct things in our reconciliation by Christ. 130 Why the Church is called all things. ibid. Christ's body better than ours in five respects. fol. 139. Not like ours in two things, and like ours in three respects. 140 How many ways Christ doth present us to God. 141 How Christians may be said to be holy, unblamable, and without fault in God's sight in this life. 142 Internal holiness must have seven things in it. ibid. What external holiness must have in it. 143 Signs of an upright heart. 143. and Means and Motives. By what means men are induced to fall away. 144 How the faithful may fall away. ibid. Seven things from which the Elect can never fall. 145 Concerning perseverance, 1. Motives, 2. Means, 3. Helps. ibid. How many helps a Christian hath from the very spirit of God that is in him, and from the Word. 146 The privileges of an established and grounded heart: and what we must do that we might be grounded and stablished. 147 What a free spirit is. 147 Why many after so long profession are so unsettled. 147.148 Concerning Hope: 1. what Hope is not true Hope: 2. what persons have no Hope: 3. what are the effects and properties of true Hope. 149 How the Gospel is preached to every creature. 151 Why godly men are so cheerful in affliction. 153 How Paul was said to fulfil the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelve Arguments against the Crosse. 157 How we may know we are of God's household. 158 What good men get by their Ministers. 159 How many ways the Gospel is hidden: 161. and how revealed. 165 What a civil honest man wants. 165.166 What we must do to preserve affection to the word, 167 The Gospel is a glorious Mystery. 168 Nine uses of the Doctrine of the calling of the Gentiles. ibid. How Christ is conceived in the soul of the faithful. 170.171.172. How we may know that Christ is in our hearts. 170.171.172. The Benefits that come by the inhabitation of Christ. 170.171.172. What entertainment we ought to give him. 170.171.172. Who have not Christ in them. 170.171.172. The honour, duty and reproof of Ministers. 173 Reasons to persuade us to suffer admonition. 174 How we are perfect in this life. 176 The chiefest typographical Errors. ERRATA. IN the Epistle to the Reader, line 6. for counsel read consent, & l. 21. for Dedicatory r. Dedication. p. 3. l. 41. for jothanan jebar, r. jochanan jehan, p. 10. l. 4. for order r. ardour. ibid. l. 28. for all r. at. p. 25. l. 13. for definitions r. definitives. p. 35. l. 47. as love for all love. p. 41. l. 47. holy life for holy love. ibid. l. 49. love for Lord. p. 51. l. 27. straying for strange. p. 60. l. 23. salutiferans for salutiferous. p. 62. l. 48. guileful for gaulefull. p. 63. l. 1. modest and for modest and. l. 6. this for his. p. 69. sent forth for send forth. p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 88 l. 13. any for and. p. 92. l. 53 our for one. p. 113. l. 13. of God for son of God. & l. 20. and the very bottom for out of the very bosom. p. 114. l. 46. decree for decreed. p. 122. l. 49. service for Saviour. p. 129. l. 27. repays for repairs. p. 140. l. 39 it is not for is it not. AN EXPOSITION UPON THE WHOLE Epistle to the COLOSSIANS. COLOS. 1.1.2. Verse 1. Paul an Apostle of JESUS CHRIST, by the will of God, and Timotheus a Brother. 2. To them which are at coloss, Saints and faithful Brethren in CHRIST. Grace be with you, and peace from God our Father, and the Lord JESUS CHRIST. TWO things are worthy our consideration in this EPISTLE, A Description of the Author of this Epistle. the Author and the Matter: the Author was PAUL, concerning whom memorable things are recorded: he was an Hebrew, of the Hebrews, of the Tribe of Benjamin, Phil. 3.5. a pharisee, the Son of a pharisee, borne in Tharsus of Cilicia, circumcised the eight day, Acts 23.6. brought up in the knowledge of the Law, Acts 22.3. and Pharisaical institutions, by Gamaliel, Phil. 3. a great Doctor among the jews, acquainted also with the Languages of foreign Nations, Titus 1.12. as his quoting of the authorities of Greek Poets shows: and in his youth, for the righteousness external, which was after the Law, he was unrebukeable and full of zeal, Phil. 3.6. Gal. 1.13.14. 1 Tim. 1. Acts 8.9. Act 22.26. 1 Tim. 2. 2 Cor. 6. & 11. & 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19. 2 Cor. 1.12. 2 Cor. 11.22. to 30. but withal a violent and blasphemous persecuter. His Calling was exceeding glorious, his Office unto which he was called, was great and honourable, (viz.) to be the Legate of CHRIST, the Doctor of the Gentiles, the Minister of God, of Christ, of the Spirit, of the new Testament, of the Gospel of reconciliation and of righteousness; He was famous for his labour in the Word, by which he caused the Gospel to run from Jerusalem to Illiricum with admirable swiftness; as also for his faithfulness of mind, for his pure conscience, for his affection to the faithful, for his humanity and courtesy, for his continency, for his humility, for his care for the Churches, for his honest conversation, innocency and constancy: he was of nature earnest, acute and heroical. Add unto these, the praises of his sufferings, what reproach, what stripes, what imprisonments, what beating with rods, and such like wrongs did he endure, five times of the jews received he forty stripes save one; once was he stoned, thrice he suffered shipwreck, night and day was he in the deep Sea; in journeying often, in perils of waters, of robbers, of his own Nation, of the Gentiles; in the City, in the Wilderness, in the Sea, and among false brethren; how he was daily pressed with weariness, painfulness, watchings, hunger, thirst, fastings, cold and nakedness, besides the encumbrances and cares for the business of the Churches. A fourfold testimony concerning the doctrine of Paul. Finally, we may consider the testimony given to his doctrine to prove it to be without all mixture of error. And this Testimony stands of four branches: 1. His immediate calling▪ 2. His immediate instruction and information. 3. The visible donation of the holy Ghost, which was not only given to himself, but he also conferred it, Acts 9 Acts 19.6. 2 Cor. 12.12. Acts 20. by imposition of hands, to others. 4. His working of Miracles, for so he saith of himself, The signs of an Apostle were wrought among you, with all patience, with wonders, and great works: he raised a man from the dead. Neither could the miracles wrought by him be small, when Handkerchiefs were brought from his body to the sick, Acts 19.12. and their diseases departed from them yea, Devils went out of them. Lastly, this noble jew, more famous among the Apostles then ever the great Saul was among the Prophets, was beheaded by the Emperor Nero, the 29. of june, in the 70. year of the Lord. And all this should cause us with all reverence, both to teach and learn the Celestial doctrine delivered in writing to the Churches by him. Conceits about the Apostles writings. Thus of the Author, the M●tter followeth: I mean not to search after the def●ants and conceits that some observe concerning the works of this Worthy, as that he should write ten Epistles to the Churches to answer the number of ten Commandment; and four Epistles to particular persons, to express his agreement with the four Evangelists; only this in general for his hearers or Auditory: he had the Romans, the greatest in the earth for power: the Grecians, the most famous for wit and learning: and the jews or Hebrews, of greatest note for divine understanding of the Law of God. But to leave this, I come to the Matter of the Epistle, and observe three things. 1 To whom he writeth. 2 Upon what occasion. 3 The Treatise itself. What coloss was, and how the people were converted. For the first, coloss was a City in Phrigia, in Asia the less, near to Laodicea and Hierapolis. The Church in this City was not first gathered by Paul, but as some think, by Epaphras, whom they take to have been one of the seventy Disciples, and an Evangelist. Some say they were first converted by Archippus, who is mentioned, Ch. 4.17. and that Epaphras, one that was borne amongst them, Chap. 4.17. being instructed by Paul, was sent thither to build them up further. The occasion of the Epistle Crosse-teaching in his time. For the second: the Occasion of this Epistle was this; After that there was a Church here gathered by the power of the Gospel Satan after his wonted manner, stirred up corrupt teachers, who by cross and contrary teaching did mightily labour to disgrace the ministery, and hinder the efficacy of the doctrine of their faithful Minister: these men taught Philosophical Positions, and vain Speculations, urged the Ceremonies of the jews, and brought in praying to Angels, and such like infectious stuff. Epaphras hereupon being oppressed with the madness and fury of th●se Imps of Satan, resorts to Paul, who lay in prison at Rome▪ and acquainting him with the state of the Church, procures him to write this Epistle. The Epistle divided into five parts. Thirdly, the Treatise itself stands of five parts: first, an Exordium, ch. 1. to v. 12. Secondly, a Proposition, lively expressing the doctrine of Christ, and his Kingdom, from v. 12. to the 23. Thirdly, an Exhortation, containing a persuasion, from v. 23. of ch. 1. to v. 8. of ch. 2. and a dissuasion, from v. 8. of ch. 2. to the end of ch. 2. Fourthly an institution of manners, giving rules first in general, ch. 3.1. to 18. secondly in special, from v. 18. of ch. 3. to v. 2. of ch. 4. And lastly, a Conclusion from v. 2. of ch. 4. to the end. Or briefly thus, setting aside the Entrance and the Conclusion, the Apostle entreats of matters of Faith, in the first two Chapters, and of matters of Life, in the two last. And thus in general of the whole Epistle, The Exordium and the parts thereof. with the persons to whom, and the occasion thereof. The first part of the Epistle is the Exordium, and it stands of two members, a Salutation and a Preface. The Salutation, ver. 1.2. and the Preface from vers. 3. to the 12. In the Salutation I consider three things: The salutation divided. first, the persons saluting: secondly, the persons saluted: thirdly, the Salutation itself. The Persons saluting are an Apostle and an Evangelist; The Persons saluting. the Apostle is described by his Name, PAUL; by his Office, an Apostle; by the principal efficient that preferred him to that office, and both appointed him his service, and protected him in it, (viz.) JESUS CHRIST; and lastly, by the impulsive cause, (viz.) the will of God. The Evangelist is described: first, by his name, TIMOTHY: secondly, by his adjunct estate, a Brother. First, of the words that describe the Apostle; and hear first the meaning of them, and then the Doctrines to be observed out of them. Paul. The name of the Apostle. ] The Apostle at his Circumcision was called Saul. For, being of the Tribe of Benjamin, it seems the men of that Tribe did in honour of their King Saul, Why he was called Saul. who was the first of all the Kings of Israel; and by a kind of emulation to retain the first glory of their Tribe (more respecting the outward honour of Saul, in that he was a King, than the curse of God in his rejection) did use to give the name of Saul to their Children very often as a name of great honour. And not unfitly did this name light upon this Beniamite: both if we regard him as he was before his calling or after: before his calling, as the old Saul persecuted David, so did this youngling Saul (coming freshly out of the mint of a pharisee) persecute Christ, who came of David. And after his calling▪ as it was said of old Saul, by way of Proverb, Is Saul also among the Prophets? So may it be said of this Saul, by way of honour, Saul is among the Apostles: and that not the least of the Apostles, for he laboured more abundantly than they all. Concerning this other name PAUL, divers opinions about the name Paul. Writers are diversly minded. Some think that thirteen years after Christ, by the condict of the Apostles, he received both his Apostleship over the Gentiles, and this name. Others think, that he took unto himself this name of Paulus, to profess himself the least of all Apostles. Others think the name was given him for some eminent praise of some quality or action, as Peter was called Cephas, and james and john called Boanarges, and jacob called Israel. Some think he had two names, as Solomon was called also jedidiah, and Matthew called Levi, and these should seem to be given by his Parents, to profess his interest amongst both jews and Romans. Among jews by the Hebrew name Saul, and among the Romans, by the Latin name Paulus. Some think it is but the varying of the language, as john, jothanan, jehar, and johannes, all are but differing in several languages. Lastly, it is most likely he was called Paul for memory of the first spoils he brought into the Church of Christ, Acts 13.9. not the head but the heart of Sergius Paulus, that noble Roman, and this is more probable, because in all the Chapters before, he is never called Paul. Apostle.] This word in the general signification importeth one that is sent, Phil. 2.15. The signification and Etymology of the word Apostle. and so Epiphroditus is called an Apostle: but the Etymology of the word is larger than the usual application of it: for, it is usually given to the twelve principal Disciples, and to Paul and Barnabas: and so it is used as a term of distinction from other Church-Officers: for, they had their Widows for the sick, Deacons for the poor, Doctors for instruction, Pastors for exhortation, And what Apostles were. and these were standing and ordinary Officers. Now, there were extraordinary, viz. Apostles and Evangelists, the Apostles were men immediately called by Christ, and had general charge over all the Churches, for planting and governing them; the Evangelists were called most by the Apostles, and sent with spiritual charge whither the Apostles saw most convenient. The use and signification of the words jesus Christ. jesus Christ] These title given to the Messias are not in vain used, or joined together: for, by these names both his Office and his Work are described. In the one name (CHRIST) showing what he undertook to be, in the other showing what he was, viz. JESUS, a Saviour: the one Name, (viz.) JESUS, an Hebrew word, is for the jews, and the other Name CHRIST, a Greek word, is for the Gentiles: the one showing that he was God (for, Esay 45.21. besides me there is no Saviour) the other showing that he was Man, (viz.) Christ the anointed. For, in respect of his human nature, is this anointing with graces or gifts attributed to Christ. divers Christ's. Again, Christ's were of two sorts, (viz. false Christ's, Mat. 24. and true Christ's: the true were either Typical, and so the Prophets, Priests and Kings were anointed (hence in the Psalm, Touch not my Christ's, etc.) or Essential, and so only the Son of Mary. By the will of God.] These words are expounded, Gal. 1.1. where he is said to be an Apostle, not of men, as Princes send civil Ambassadors, or as the jews sent false Apostles; nor by men, as Timothy, Titus, Luke, etc. who were ordained by man: Tit. 1.4. and as Titus did ordain Elders. Or else not by the Commendation, pains or instruction of any man. Thus far of the meaning of the words: The Doctrines follow. Three Doctrines from the first words. Doctr. 1. Great sinners may prove great Saints. Paul an Apostle.] Here three Doctrines may be observed: first, great sinners may prove great Saints; a great enemy of sincere Religion may prove a great founder of Churches; a great oppressor of God's Servants may prove a great feeder of God's flock. In a word, a persecuter, as we see here, may be an Apostle. This Doctrine as it doth excellently sample out Gods unsearchable mercy, so it teacheth us not to despair of any, but to continue to pray for even the vilest and most spiteful adversaries, Use. 1. and the most open oppugners, and usual traducers of God's causes and people; and to way●e upon God to see if at any time he will give them repentance to build that they have destroyed, and to gather that they have so much striven to scatter. Secondly, 2. this Doctrine is of singular use in the cure of the hardest of diseases, viz. affliction of conscience: Affliction of conscience. for in some of the dear Servants of God (that have appearing upon them some signs of effectual Calling, a right evidence of hope from God's promises, sweet pledges and signifying seals of God's favour, by the witness of the Spirit of Adoption) yet there ariseth some scruples about either the multitude or greatness of their sins, and a healing of their errors; and uncomfortable mistake doth most an end arise from the right application of such examples as this, Dangerous mistaking. I say, a right application: for, the most men do dangerously and damnably mistake in alleging the instances of the great sins of God's Servants. But if thou observe these four rules thou canst not mistake or misapply: 4 Rules to be observed in alleging examples of great sinners repenting. First, if thou bring not in the examples of David, Peter, Paul, or any other, to patronise thy sin, or to defend and nourish thyself in a sinful course. Secondly, if thou allege them not to wrest God's promises, as to make the promises of mercy general, when they are restrained with their several limitations. Thirdly, when they are not brought out to fortify a profane heart against the ordinances of GOD, as reproofs either public or private. Fourthly, when thou dost as well urge upon thyself the necessity of the repentance was in them, as seek the comfort of the remission of so great sins committed by them: These rules being observed, the example of Paul's sins may with comfort be applied, as he himself testifieth. 1 Tim. 1.16. Secondly, Doct. 2. Doctrine is seldom effectual when the person of the Minister is despised. the Apostle to bring his doctrine into greater request, doth in the entrance of the Epistle insinuate himself into their respects, by setting down the authority and praises of his office and person: which showeth unto us that usually where the persons of the Ministers are not regarded, their Doctrine worketh little. The Doctrine is not long in credit, where the person and function itself is contemned. And this yields us one Reason, Use. 1. why a number of profane men get so little by the doctrine they so ordinarily hear: And the ca●se is, they are contemners, and scoffers, and reprochers of God's Ministers; and therefore God will give them no blessing by their ministery. 2. Again, it shows how heavy and hurtful a sin it is to detract from the name and good esteem of Ministers, Defamation of Ministers. by tales, lies, and slanders: for, though men believe thee not in thy slanders, yet it is the property of most defamations, that they leave a kind of lower estimation many times where they are not believed. 3. Thirdly, it serves to teach all Ministers and others that are in government, to preserve by all lawful and holy endeavours the authority and credit both of their Persons and Callings. There is no doubt but the base carriage and indiscreet and sinful courses of many Ministers have brought a contempt and barrenness upon the very Ordinances of God; they can do no good with their doctrine, they are so wanting to that gravity and innocency that should shine in the lights and lamps of Christ. Lastly, Doct. 3. Less than an Apostle must not have dominion ouer● men's consciences. here may be observed, that he that will bear rule over other men's consciences, must be an Apostle: less than an Apostolical man cannot prescribe unto other men's consciences: and therefore it is a profane insolency in any whatsoever to urge their fancies and devices, and to press them, ma●●er-like, upon the judgements or practices of their brethren, when they are not warranted in the writings of the Prophets and Apostles. Of jesus Christ. Use. Doct. ] No knowledge can be available to salvation without the knowledge of Christ, and therefore the Apostle in the very forefront of the Epistle, No knowledge available to salvation without the knowledge of Christ. professeth to teach the doctrine of Christ, and to aim at such a course of framing of doctrine, as above all things Christ jesus may sound in his instructions, and be received into honour, application and practice. And he doth in the very entrance intimate what the corrupt teachers must look for from him: viz. that he will batter the whole frame of their building, that have led men from CHRIST crucified, to vain Traditions Philosophical speculations, jewish observations, and given his glory to Angels. By the will of God.] That is, by his approbation, direction, protection, but especially by his singular vocation. The Apostle than holds his calling from God, and therefore believes God's protection and blessing because God had called him to his function. And as the Apostle, so every member of the Church holds his particular standing and function from God; he is ranked into his order by the special providence and calling of God. And it is to great purpose that men should know it in their own particular. The assurance of a lawful calling serves for four uses. For first, it enforceth diligence: if God have set thee in thy calling, than it stands thee upon to discharge the duties of thy calling with all heedfulness and painfulness. Secondly, it may teach men not to pass the bounds of their calling; for seeing they are in their places by God's will, they must take heed of going beyond their limits, either by using of unlawful ways and courses, or by intruding into other men's functions. Thirdly, it doth plainly appoint the particular calling to serve the general. Every christian hath two callings. Every Christian hath two Callings: the one is the external designment of him to some outward service in the Church or Commonwealth, and this is his particular calling: the other is the singling of him out by special sanctification to glorify God, and seek his own salvation in the things of the Kingdom of Christ, and this is a calling general to him, with all believers. Now it is manifest, that God's commandment is, that men first seek the Kingdom of God, and the righteousness thereof, and therefore he never meant that men should so follow their outward business and employments, as to omit the means of knowledge and grace, prayer, reading, hearing, conference, and such like. Lastly, the consideration of this, that we hold our particular callings from God, should teach us contentation in the willing under-going of the daily molestations or troubles and crosses that do befall us, and to be content with our kind of life, seeing we are thus set and placed by Gods will. The Evangelist described. Thus far of the Apostle. The Evangelist is described: first, by his name, TIMOTHY: secondly, by his adjunct estate, a Brother. Doctr. 1. Three things briefly may be observed here; first, that consent in doctrine is a great means and effectual to persuade both to incorruption in Faith, The profit of consent in doctrine. and integrity in living. This made Paul to join Tymothy with him; and the consideration of this, as it should teach all faithful Ministers to make themselves glorious by a brotherly harmony in matters of opinion: Use. 1. so it doth give occasion to bewail that great sin of wilful opposition and crosse-teaching, which doth in many places too much abound; Wilful opposition & crosse-teaching. a course that is taken up by some of purpose to hinder the growth of knowledge and sincerity: some of these instruments of the Devil, having for the most part, no life or hart, either in study or preaching, but when envy and malice, and a desire to be contrary, doth instigate and prick them forward. These are like them of whom the Apostle complained, that were contrary to all men, and forbid us to preach to the churches that they might be saved, 1 Thes. 2.15.16. and fulfil the measure of their sins always: God they please not, and the wrath of God is come on them to the uttermost. Doct. 2. Secondly, here we may learn that spiritual alliance is the best alliance; for, Spiritual alliance. it is a greater honour to Timothy to be a brother, then to be an Evangelist: for, he might have been an Evangelist, and yet have gone to Hell when he had done, as judas an Apostle did. And this cannot but be exceeding comfortable, seeing there is not the meanest child of God but he may attain to that which was Timothy's greatest title. Doct. 3. Thirdly, the Apostle doth intimate by the taking in of Timothy's assent, that the most glorious doctrine of God doth need the witness of men, God's doctrine needs man's witness. such a vanity and secret sinfulness doth lodge in men's hearts. Which should teach Ministers with all good conscience and heedfulness, to weigh well and consider thoroughly of their doctrine before they deliver it, Use. because there is a weakness too commonly found in the very dear children of God, namely, to receive doctrine upon the trust and credit of the Messenger, without searching the scriptures as they ought to do. 2. Thus far of the persons saluting: the persons saluted are described, both by the place of their habitation, The persons saluted. at coloss, and by their spiritual estate: in which he describes them by four things: they are Saints, they are faithful, they are Brethren, and they are in Christ. Four general observations. Before I come to the particular handling of each of these, I consider four things in the general: First, here we see the power of the Gospel. But a little before, 1 The power of the Gospel. if coloss had been searched with lights, as jerusalem was, there would not have been found one Saint nor one faithful man or woman in the whole City: 2 Who be the true members of the Church. and now behold by the preaching of the Word, here are many Saints and faithful Brethren to be found in her. Secondly, we see here who be the true members of the Church. The Apostle acknowledgeth none but such as are Saints, 3 The Church may be true & yet faulty. faithful, and in Christ. Thirdly, we see here that a Church may remain a true Church, notwithstanding gross corruptions remain in it unreformed, as here these titles are given to a Church much poisoned with human traditions and vile corruptions in worship. Lastly it is to be observed, 4 One grace or privilege cannot be without another. that the Apostle joins all these together, to note that one cannot be without the other, one cannot be a Saint unless he be faithful, and in Christ, and so of the rest. The last clause cuts off the jews apparently from being Saints or true believers, seeing they receive not Christ: Carnal Protestant. and the first clause cuts off the carnal Protestant, so as he cannot be a believer or in Christ, seeing he cares no more for sanctity: and the two middlemost cut off the Papists and all Heretics and schismatics, seeing they have with insolent pride made a rent and Apostasy from the true Apostolical Churches, 2 Thes. 2.4 etc. by advancing themselves with their Man of sin above their brethren, nay, above all that is called God. Thus far in general, the first thing particularly given them, is, that they are Saints. Saints. The acceptations of the word Saints. ] This Word is diversely accepted in Scripture. Sometimes it is given to the Angels, and so they are called Saints, Deut. 33.2 job 15.15. Secondly, men are said to be holy by a certain Legal or Ceremonial sanctity, Leuit. 11.44. And in this sense the superstitious are holy: This is the holiness and sanctity of Papists and Popish persons, which place all their holiness in the observation of Rites and Traditions, and superstitious Customs. Thirdly, all that stand members of the Church, by the rule of Charity, or in respect of outward visibility and profession, are called Saints, and so all that covenant with God by offering Sacrifice, Psal. 50.5. are called Saints. Lastly, and properly it is a term given to men effectually called: the children of God truly converted are called Saints; not because they are perfectly holy without all sin, God's children are called Saints in four respects. but in four respects. First, in respect of Separation, because they are elected and gathered out of the world, and joined unto God's people, and dedicated to holy services and uses, and thus the word is often taken. Secondly, in respect of vocation; and therefore the Apostle 1 Cor. 1.2. When he had said they were sanctified, he said by way of explication, they were Saints by calling. Thirdly, in respect of regeneration, because they are now new creatures. And lastly, in respect of justification or imputation, because the holiness and sanctity of Christ is imputed to them. The sense being thus given, Doct. the doctrine is plain, that men may be Saints in this life: Men may be Saints in this life. there are Saints in Earth as well as in Heaven. This is apparent also in other Scriptures, as Psalm 16.3. To the Saints that are in earth. And Psal. 37.28. He forsaketh not his Saints. And Psal. 132.9.16. Let thy Saints rejoice. So in the Epistle to the Ephesians, ch. 2.20. Citizens with the Saints, etc. chap. 3.8. Paul calleth himself the least of all Saints, etc. chap. 4.12. For the gathering together of the Saints; Use. with many other places. The use of this serves first, to confute the gross folly of the Papists that acknowledge no Saints till three things come to them: Three things needful for popish Saints. first, they must be Canonised by the Pope: secondly, they must be dead first: thirdly, it must be an hundred years after their death. This last proviso was well added, lest their treasons and most vile practices should be remembered. Secondly, this serves for the severe reproof of numbers in our own Church, that live as if there were no sanctity to be looked after, till they come to heaven. Thirdly, the Scripture is not without singular comfort to the poor despised Saints: Comforts for the despised Saints and servants of God. Psal. 16.3. Psal. 30.4.5. I will take them in order as they lie. Deut. 7.6.7. If we be sure we be a holy people to the Lord, than this is our comfort, that God accounts of us above all the people upon the earth: and no man loves his Pearls or precious jewels so much as God loves the meanest Saint. David saith, these are the Nobles of the earth. And Psal. 30.4.5. These are willed with all cheerful thankfulness to laud and praise God, and that before the remembrance of his holiness (as they before the Ark, so we before all the Tokens and Pledges of God's love, both the Word and Sacraments, and sweet witnesses of the Spirit of Adoption, and all other blessings as Testimonies of God's favour.) Object. Oh but it seems the Saints have little cause of joy or praise, for they are much afflicted, and that by the judgements of God too, either in their consciences within, Solut. or in their body, or estates, or names without. The Prophet answers: that the Lord endureth but a while in his anger, but in his favour is life, though weeping may abide at evening, yet joy cometh in the morning. Psal. 37.28. And in the 37. Psal. 28. ver. a charge is given to fly from evil, and do good: in which words a Saint is described by his practice. Object. Oh but what shall they get by this preciseness? Sol. They shall dwell for ever: Solut. no men have so certain, sure, and durable estates, as those that make conscience of their ways, hating the infection of all sin, and delighting themselves in well-doing. Object. Oh but we see they are much maliced and hated, disgraced and wronged in the world. Solut. Sol. The Lord loveth judgement: if men right not their wrongs, Psal. 7. God will; nay, it is a delight unto the Lord to judge the righteous, and him that contemneth God every day: those spiteful adversaries of sincerity shall never escape Gods hands. Object. Oh but we see not only wicked men, but God himself smiteth and afflicteth those that be so holy. Solut. Sol. Though God afflict and chastise his people, as a Father his beloved Son, yet he forsaketh not his Saints. Object. Oh but the Saints themselves are full of great doubts, whether they shall persever, Solut. or God will change. Sol. It is Gods unchangeable promise, they shall be preserved for evermore. Psal. 85.8. Again, in the 85. Psalm, though the Church be in great perplexities in respect of outward afflictions, yet this comfort the Saints have: First, that though God's strokes seem to be the strokes of war, yet God's words are the words of peace: the Word and Spirit of God are sure fountains of rest and peace to the heart and conscience of God's afflicted people. Secondly, when God smites his people, he ever hath a regard to this, not to smite them so long, as they should be driven to turn again to folly: by folly he meaneth sin, for all sinful courses are foolish courses. The Lord by crosses intends to bring them out of sin, not to drive them in; and if men find not these privileges true, it is because either they do not harken, that is, observe and mark the Word, Spirit, and Works of God, or else because they are not his Saints. In the 149. Psalm, there is an honour given to all the Saints: viz. that they should with a two-edged sword, Psal. 149.5.6.7.8.9. execute vengeance upon the Heathen, and corrections upon the people, they should bind Kings with chains, and Nobles with fetters of iron: thus should they execute upon them the judgement that is written. So forcible and powerful are the public threatenings and censures of the Saints assembled in their holy ranks, as also their private prayers, that all the swords of great Princes cannot so plague the enemies of the Church, as do the Saints by these weapons: So fearful are the corrections and judgements which the Saints by prayers and censures may bring upon whole troops of wicked men, as no swords or fetters in nature can be comparable to them. Dan. 7.27. When Daniel had described the greatness and glory of the Princes, Potentates and mighty States in the four Monarchies, at last he comes to speak of a Kingdom which is the greatest under the whole Heaven; and that is the Kingdom of the Saints of the most High. So glorious is the state of the poor despised Servants of God, even here in this world, in the Kingdom of grace. Daniel 7.27. And if there be such suing, on earth, to become freemen of great Cities, especially to live in the Courts of great princes, how great is the felicity of every child of God, who is no more now a foreigner or stranger, Ephes. 2.20. but a Citizen with the Saints, and of the household of God. To conclude, this may be a great refreshing to every child of God against all the discomforts of this present transitory life, that in that great and last, and terrible day Christ will be glorified in them, 2 Thes. 1.10. and made marvelous in the Saints. And last of all, though the Saints be here despised and trodden under foot, 2 Cor. 6.2. judged and condemned by men, yet the time will come, when the Saints shall judge the world. Oh but some one will say, Qu. Who are Saints? all the difficulty lieth in this, to know who are Saints. Ans. To this end, besides the four things generally laid down before, Ans. I will for trial allege two or three places of Scripture: first, in Deut. 33.3. Deut. 33.3. When Moses had praised the love of God to the jewish Nation, he specially commendeth Gods special care towards the Saints of that Nation, The first sign. whom, as most dear to him, he had always in his hands, and giveth this sign to know them by, Psal. 16.3.5.6. (viz.) They are humbled at his feet, to receive his words. Secondly, David's four signs. David having spoken of the excellency of the Saints on earth, to prove himself to be one of the number, he yieldeth his reasons from four experimental signs: First, the Lord was his portion, though he had hopes or possession of great things in the earth, yet God's favour was that he did most prize, Psal. 16.5.6. and spiritual things were unto him the fairest part of his inheritance, and though he had many crosses, yet the line was fallen unto him in a fair place: so long as he could see grace in his heart, and the God of grace to love him freely. Secondly, he could as heartily praise God for spiritual blessings, Psal. 16.7. (viz.) Counsel, Knowledge, and direction out of the word of God, as wicked men could for temporal Honours, Riches, Pleasures, and such things as they love best. Thirdly, his reins did teach him in the night. Some thing can wicked men learn by the Word without, but God did never honour any with the feelings of the Spirit of Adoption, but only the Saints. Object. Object. Oh but might not David be deceived in that sign by illusions, etc. Solut. Ans. David gives two reasons why he could not: first, his feelings did not make him more careless, Difference between illusions and the feelings of the Spirit of Adoption. presumptuous and sinful, as illusions do wicked men, but they taught him, that is, he learned by them many worthy lessons, and directions, and encouragements to holy life, and never did he conceive a greater hatred against his sin, then when his reins taught him: secondly, he shows that he had them in the night; that is, when he was alone and withdrawn from company, and the things of the world, and worldly occasions. Fourthly, his last sign is, that he did set the Lord always before him: he could be content to walk ever in God's presence, and to have him the witness of his actions, he was not careful only to approve himself to men (as wicked men may do) but his chief care was to walk in all good conscience before God. Lastly, Esay 4.3.4. in the four●● of Esay, the Prophet foretells of men that under the Gospel should be called holy or Saints, and these he describes by their happiness, they shall be written among the living in jerusalem; and by their holiness, which will discover itself by these signs: first, they are not acquainted with the damnable and hateful extenuations and qualifications of sins: they are not heard to say, it is a little sin, a small fault; no, their sins in their eyes are filthiness and blood. Secondly, they are men that have felt the power of God in the practice of mortification; they are new creatures, they are washed and purged. Thirdly, the Spirit of God in them hath been a Spirit of judgement, and a Spirit of burning: a Spirit of judgement, not only in respect of knowledge and illumination, but also because it hath kept an Assize in the soul of the sinner, he hath been arraigned, indicted, and hath pleaded guilty, and been condemned: a Spirit of burning, both in respect of the inward purifying of the heart from the dross that cleaves unto it, as also in respect of zeal and order, for the glory of God. And thus far of the first thing given unto the people of God: they are Saints. Now followeth the second. The acceptations of the word faithful. Faithful:] This word is diversly attributed in Scripture. It is given to a 2 Cor. 1. God, and God is said to be faithful in the accomplishment of his promises. It is given to b revel. 19.11. Christ, and he is called faithful and true. It is given to the c Psal. 89.37. Sun in the Firmament, because it keepeth his certain course. It is given to the Word of God, so as whatsoever it promiseth or threateneth men may certainly bind upon it, Psal. 19.7. & 111.7. for heaven and earth may fail, but one jot of it shall not fail. Lastly, it is given to Men, especially and most ordinarily to such men as are true believers, and walk in all good conscience both before God and Men: and as it is thus taken, the words of the holy Ghost, Prou. 20.6. may be taken up, Prou. 20.6. Many men will boast, every one of his own goodness, but who can find a faithful man? Psal. 101.6. These are they that David so earnestly searcheth for, and having found them, doth so steadfastly set his eyes upon them, and entertaineth them into his Court, Psal. 101.6. The names of these we do for the most part take upon ourselves, but the signs of these are but sparingly found amongst vs. That we may examine ourselves, I will consider what is required of us that we may show ourselves faithful. Faithfulness in spiritual things. The Christian man's faithfulness ought to show itself, first, in spiritual things; secondly, in temporal things unto faithfulness in spiritual things five things are requisite. First, faith in Christ, to get sound reasons from the Word and Spirit of God, Hereunto five things are requisite. and a sure evidence for the particular persuasion of the heart, that God in Christ is graciously reconciled with the sinner. He cannot be a faithful man that hath not a justifying Faith: all that time of a man's life, only receiveth he this honour, to be accounted faithful, when above all things he travels after the sense of God's favour in the forgiveness of his sins. Secondly, faithfulness stands in the performance of all those Promises, Purposes and Vows, which men in their distress inward or outward do make unto God. Psal. 78. And therefore the Israelites are charged not to be faithful, 37. because when the wrath of God turned upon them, and the strongest of them were slain, and their chosen men were smitten, and that their days did consume in vanity, 31. and their years hastily, than they cry unto him, 32. and seek him in their distress, they return and seek him early, they acknowledge that God is their strength, 34. and the most high their Redeemer: but when the Lord had been merciful unto them, 35. forgiven their iniquities▪ so as he destroyed them not, and called back his anger; then they returned and provoked the Lord again, 38. they flattered him with their tongue, they tempted God and sinned still, and therefore they are censured thus: 37. Their heart was not upright, neither were they faithful in God's Covenant. Thirdly, it shows itself in constant sincerity in God's worship, when men will worship God according to the rules of his revealed will, without mixture of men's inventions, or the customary sins of profaneness and hypocrisy. Hos. 11. ult. And thus judah is said to be faithful with God's Saints, because as yet the worship of God was preserved amongst them in the ancient purity, in which the old patriarchs and Saints, did sincerely worship the God of their Fathers: he is a faithful man that will worship God no otherwise then the Saints have done, that is, precisely, according to his will revealed in his Word. Fourthly, faithfulness is exercised in the conscionable employment of the Gifts, Graces and Talents received in our general calling, to God's glory, the increase of our gifts, and the enriching of our souls with true spiritual gain. And thus he is said to be a good Servant and faithful, Mat. 25.21.23 that having received five Talents, hath gained with them five more, or two Talents and doth gain two more, and this we do, when having received Knowledge, Faith, Love, Hope, Patience, Spirit of Prayer, etc. we do by a constant and daily practice bring them out into exercise for ourselves and for others. Thus doing, two commodities we shall reap: first, it is a sign of our faithfulness: secondly, the gifts will increase, and to him that hath such gifts to use them, shall be more given. Lastly, faithfulness shows itself in men's sincerity, diligence, constancy, and care to promote and further the causes of God, and the Church, with the conscionable discharge of all such duties as belong unto such service. Thus Timothy is praised to be faithful in the Lord, 1 Cor. 4.17. 1 Cor. 4 17. And thus the Apostle and Apostolical men were faithful, when they could do nothing against the truth, but for the truth: 2 Cor. 11.8. and thus men are faithful that can patiently bear and willingly take up the Cross of Christ, Luke 9.23. and that daily; so as they may further the building up, and edification of God's people. Those than are not faithful that do the work of the Lord negligently, that set their hands to the plough and look back, that mind their own things, honours, pleasures, profits, and preferments, and those that in the time of temptation fall away: these specialties of faithfulness receive a great increase of praise if two things come to them: first, that men's hearts be faithful; that is, that though they have many wants and infirmities, and fail much and often in well-doing, yet the desire, delight, endeavour, resolution and affection is in all pleasing and firmness to walk before God, without either hypocrisy or presumption: this was Abraham's praise, Nehem. 9.8. Nehem. 9.8. Secondly, that men continue faithful unto the death, with all constancy and holy perseverance, believing in Christ, and worshipping GOD, even to the end of their days, this is called for, Reu. 2.11. and crowned, revel. 2.11. Thus of faithfulness in spiritual things. Faithfulness in temporal things stands in three things. Faithfulness in temporal things. First, in the sincere, diligent, and careful discharge of the duties of our Calling. It was a singular praise in Daniel, that when his enemies fought occasion against him, Daniel 6.5. they could find none concerning the Kingdom, he was so faithful and without blame, and therefore they must take him (if ever) concerning the Law of his God. A Caveat for Professors. Then doth the glory of God's people shine, when together with their constant zeal in matters of religion, they are found carefully diligent and faithful in their callings; than whatsoever befalls them for the Law of their God, they may bear it with all comfort and constancy, as did Daniel. But how doth it blemish the glory of profession, when men can say and see that Professors are idle deceitful busy-bodies, and careless in their places and callings? they cannot build so much by profession, as they destroy by these scandalous and careless courses. Secondly, in the right use and profitable disposing of our riches, even the outward things God hath given vs. This lieth upon us, as one of the tokens of our faithfulness: nay, this is necessary to the being of this pray●e: In the 16. of Luke Christ exhorts to the wise and liberal bestowing of our riches unto the necessities of the poor, Luke 16.9. and for other holy and needful uses. And because there lie in the hearts of carnal men, many Objections against this Exhortation, therefore he forceth it with reasons that mere with men's carnal conceits. And first, object 1. whereas men out of an over great estimation and liking of these earthly things do easily object that they must be careful of the saving, and sparing in the use of their riches: for they are all the comfort they have in this world. Solut. He answereth that men should not so much love these earthly things: for they are riches of iniquity, that is sin, that makes a man miserable and accursed is most an end mixed with riches, Ver. 9 either they are wrongfully gotten, and sinfully kept, or they are causes of much sinning against God, or men, or himself. object 2. Oh, but what good shall a man get by parting with his goods? Sol. They shall receive him into everlasting habitations: Solut. they, that is, either the Angels, or the Poor, or thy Riches shall let thee into heaven; even to sure dwelling places: and this should move the rich; because the time will come when thou shalt want, and all the riches in the world cannot help thee. object 3. Oh, but a man may be saved and enjoy these everlasting habitations, though he do not so part with his riches. Sol. He cannot: for, a man cannot be saved without Grace, Solut. and God will never trust him with Grace (the true treasure) that is not faithful in bestowing riches: Vers. 10.11. and good reason; for, if God gave a wicked worldling grace, he would never be faithful in using it: for, he that is unjust in the least, that is, Riches, would be unjust in much, that is, Grace. object 4. Oh, but our goods are our own, and therefore why should we give them to others? Solut. Sol. Ver. 12. That is false, for Grace only is a man's own, but Riches are another's; Psal. 24.1. Prou. 3.17. for God is the Lord of the whole, and the poor is the owner of a part. object 5. Tush, but a man may have a good heart to GOD, and yet not deliver out his goods to other men's uses, nor leave his content that he hath in the fruition of them. Solut. Sol. That is false to: for, a man cannot serve two Masters: Vers. 13. one man cannot serve God and Riches. And thus our Saviour meeteth with the Objections of worldly men. The words also contain notable reasons to persuade to faithfulness, which lieth in this good use of Riches: first, they are riches of iniquity: secondly, the right use of them makes way for heaven: thirdly, he is like to be a godly man in the use of Grace, that is a faithful man in the use of Riches: fourthly, God else will not trust us with Grace: five, he will else be a very unjust man, and his riches wicked: sixthly, Grace only is his own goods, and to be without Grace is to live and die a beggar: lastly, thou canst never serve God and Riches. Thirdly, in temporal things Faithfulness shows itself in the uprightness and harmlessness of our carriage towards others; as in keeping of promises, Psal. 15. in the honest discharge of the trust laid upon men, either in Church or Commonwealth. Nehem. 13.13. Prou. 13.17. in witness-bearing, Prou. 14.5.25. in just gains and lawful means used for profit in our dealings with others, Prou. 28.20. And such like duties of justice. Thus than we see who is a faithful man, even he that knoweth his own reconciliation with God by faith; that performeth his vows to God; that sincerely worships God, and laboureth the increase of holy graces; that will do nothing against the truth, but for the truth; that is diligent in his calling, that is serviceable with his riches; and lastly, that is just in his dealing. Privileges of the faithful. Now, if we be such, then is our estate most comfortable: for first, God will be faithful to us in the accomplishment of all his promises: secondly, the Word will be faithful, even a sure fountain of true comfort and help in all distress: thirdly, Christ will be a faithful, both high Priest in heaven, by his intercession making request for us to God, and both in earth and heaven he will be a faithful witness, Hebr. 2.17. Revel. 15. & 3.14. so as while we live, we shall find the testimony of JESUS in our hearts, and when we die he will not be ashamed of us before his Father and the holy Angels; and lastly, we shall be sure to have a faithful reward. Prou. 11.18. And this of the second title given to God's Children. Brethren.] The Children of God are said to be Brethren in a fourfold relation: 1 To Christ. 1. to CHRIST: 2. to the Apostle: 3. to the Saints abroad: 4. to the Saints at home. 1 To Christ. For the first, are we brethren to CHRIST? then it should teach us two things; Use. 1. Use. 2. first, to live comfortably, for an higher estate of excellency canst thou not have; secondly, to live nobly, like the Sons of the most High, not basely, like the Sons of the Earth. Why wallowest thou in base and filthy pleasures? why dotest thou upon uncertain and sinful profits? why doth thy heart degenerate to regard, and so aspire after worldly preferment? Rom. 8. Remember whence thou art descended, and with whom allied, and walk as becomes the coheyre of Christ. Secondly, 2 To the Apostle. are they Brethren to the Apostles and other great Governors of the Church: it should then teach Ministers, Magistrates, and Masters of Families, Use. so to rule as to remember that they rule their Brethren: neither to neglect their good, (for why should thy Brother perish) nor with proud insolency or tyranny, either in correction, or severe carriage to Lord it over them. Thirdly, 3 To the Saints abroad. are they Brethren to the Saints abroad? and are they of the same family 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 removed in place and carnal knowledge; yet are they near in the mystical union, if it be considered that the same Mother bore them; and the same Father begat them. Lastly, 4 To the Saints at home. are they Brethren to the Saints at home? then they should learn to converse brotherly, to live and love together, as becometh Saints and Brethren. Oh that it could sink into men's minds, or that this were written in men's hearts! then could there be nothing more glorious and comfortable in this earth, than this communion of Saints, especially in the fellowship of the Gospel. In Christ] Men are said to be in CHRIST three ways: first, as the Plant in the Stock: john 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 ask then how thou mayst get into Christ. How thou mayst get into Christ. Ans. Observe three things. First, before thou canst be engrafted into Christ, thou must be cut off the old tree; either a new man or no man; either lose the World, or never find Christ; either disarm thyself of all vain confidence, love, delight, and support from the world and worldly men, or the arm of the Lord will never bear thee up 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 odds between a wooden leg, though never so exquisitely made, and a true leg; all members in Creation be begotten, and in Grace begotten again. Thirdly, as they are not Man and Wife, where there is no sure making by Contract or Marriage going before; so neither can any be in Christ, unless he be received unto the Covenant of Grace: and, as it is a mad thing in Nature, for any woman to say, Such a man is my Husband, for he is a kind man, and did cast his eye upon me, or did me a pleasure at such a time, etc. So, it is as great spiritual madness for any Soul to plead interest in Christ, when they can allege no more but his general love to man; or that he offered Grace to us in the Word and Sacraments, or that we together with the Gospel received outward blessings, or such like; when men can show no contract, no mutual intercourse between CHRIST, and the SOUL, no manner of evidence for their hopes, no witnesses from the Word, Spirit, or Children of God, for their spiritual Marriage. Again, Who are in Christ. would a man know whether he be in Christ, these Comparisons likewise resolve his doubt, by a threefold Answer: first, he is in Christ, if he blossom, grow, and bear fruit, even such fruit as is to eternal life. If a man be abundant in the works of the Lord; and grow in such graces as are communicated only to the faithful, he is certainly a true Plant in this Stock: for, by growing and fruit, is the Plant that is engrafted known from the sprig that is lopped off, and lieth by, and is withered. A life barren and void of the works of Piety and Mercy, is a manifest sign that the person is not in Christ. Secondly, if there be in our souls the sense, and feeling, and motion of spiritual life, then are we members: for, in a wooden leg is there no sense nor natural motion. When men have as much sense and feeling, savour and delight in the things of the Spirit, as the Word, Prayer, fellowship in the Gospel, with the exercise of holy Graces in the duties of God's worship, or things otherwise belonging to the Kingdom of Christ, as the carnal man hath in the profits, Rom. 8. pleasures, and fleshly things of this world. These certainly are men after the Spirit, and by the Spirit mystically united to Christ the head: and on the other side, a more plain and palpable sign cannot be given to prove demonstratively, that a man is not in Christ, then when a man finds no taste, hath no feeling, can take no delight in spiritual Means, Graces, or Persons, and yet is easily affected with the least profits and delights of the world. Thirdly, it will appear by the holy communion between Christ and the faithful Soul, by his cohabitation and spiritual intercourse, when Christ meets a Christian with holy Comforts, with heavenly refreshings, with sacred answers, with spiritual direction, and other sacred signs of the presence of Christ, in the use of the means, sporting himself with the Christian Soul: this intercourse I say, this secret and chamber-meeting, these inward and hearty feelings, wrought by the Word and Sacraments, by Prayer and Fasting, by Reading and Conference, are certain and sure signs and seals to prove a marriage going before. And thus far of the four titles given to the Children of God, and also of the second thing, viz. the persons saluted. Now followeth the Salutation itself. Grace and Peace be unto you, from God the Father, and from the Lord jesus Christ. Of Salutations. IT hath been an ancient custom, both in the jewish, Christian, and Pagan world, to begin 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 chief good, they did differently wish good things to their friends in their salutations. Some wished health, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some wished welfare or safety; some, to do well; some, joy and a merry life; as they were either Stoics or Epicures. But the Apostle finding that true felicity was in none of these, doth religiously wish that which in the Kingdom of Christ was in greatest request, (viz.) Grace and Peace. The acceptations of the word Grace. Grace.] This word is diversly taken. For kindness, 2 Sam. 16.17. for ability to affect or persuade, Psal. 45.2. for the happiness that is had from Christ in this world; and so it is opposed to glory, Psal. 84.11. for the preaching of the Gospel, Rom. 1.4. Tit. 2.12. for approbation from God, Prou. 12.2. finally, it is taken for the spiritual liberty that we have from Christ; and so it is opposed to the Law, Rom. 6.14. lastly, it is taken for the love and favour of God, receiving the Sinner into covenant in Christ, as it is an everflowing spring of celestial Grace to the soul justified: and so it is taken here. Peace. The acceptations of the word Peace. ] This word also is diversly accepted, for rest and ease from pain, Psal. 38.4. for familiarity, so the man of my peace, Psal. 41.9. for concord, Ephes. 4.3. for prosperity in general, 1 Chron. 12.18. Psal. 125.5. jer. 29.11. for all that felicity we have by Christ, Luke 19.42. for glory in heaven, Esa. 57.2. Luke 19.38. Rom. 2.10. Luke 1.79. for reconciliation itself, Luke 2.14. Esay 53.5. for the means of reconciliation, Ephes. 2.14. for the signs of reconciliation, Esay 57.19. Psal. 85.8. for tranquility of conscience, Rom. 14.17. & 5.2. Lastly, it is also taken for all that rest of conscience within, and Synecdochically it signifieth all those blessings spiritual which either in this world, or that other better world we receive from Christ, together with God's favour and grace: neither is temporal prosperity excluded, though not principally meant; and so I think it is taken here. The meaning being thus found: I consider the observations first generally. First, in that the Apostle doth in the very Salutation sow the seeds of the whole Gospel, we might learn even in our ordinary employments, to mind God's glory and the salvation of others. Secondly, we may hence see that it is lawful to draw abridgements of holy things, and commend them to ordinary use: as here these graces to an ordinary salutation from man to man; Three reasons why children may be taught the principles they understand not. and so I think of teaching the Lords Prayer and Commandments, with other Scripture, to children or servants, that yet understand not, and that for such reasons as these: first, that so they might have occasion much to think of the things are so much and commonly urged: secondly, that if any time of extremity should come, they might have certain seeds of direction and comfort, to guide and support them: thirdly, that their condemnation might be more just, if having Grace and Peace, and other principles of Catechism so much in their mouths, they should not get them into their hearts. Thirdly, Quest. a question may here be moved: how the Apostle can in these words wish unto them their chief good or felicity, seeing these are not all the graces or blessings needful to our happiness? Ans. I might Answer this diversly. 1. Here is a Synecdoche, all are understood, though not all named: or thus, these are the beginnings of all graces and blessings: or thus, one or two graces is worth a world beside: or thus, these are chiefly above others to be sought: but lastly, it is certain these cannot be had without the most of saving graces: as for example, true Peace cannot be had without Christ, nor without godly Sorrow, Confession, Knowledge, Meekness, Desires, Faith, Humility, Love, and the like, as men may easily see, if they will be informed either by Scripture or experience. Fourthly, Doct. but the main Doctrine which generally I observe out of these words, Spiritual things are the best things. is this; that spiritual things from God in Christ are the best things, and most to be sought, and desired, and wished, both for ourselves and others. Reasons. The reasons are: 1. They serve for the excellentest part, (viz) the soul: 2. They serve for eternity, and these outward things but for this life: 3. Spiritual things are given by God in Christ; the other by God without Christ: 4. They only are able to satisfy the Soul: 5. in respect of continuance; for outward things can last but till death, but then their works will follow the faithful into the grave, yea, into heaven; and therefore much more these graces: 6. Spiritual things are only proper to the Saints; temporal things are common both to good and bad: 7. These are to be had by virtue of an absolute promise; the other but conditionally assured: 8. These are more pleasing and acceptable to God, God's acceptation proves them best: Mat. 16. lastly, What shall it profit a man to win the whole world, and lose his own Soul? Use. 1. The use is first for the just reproof of the wonderful carelessness and strength of folly, that hath possessed the most people, in the profane neglect, nay, contempt of spiritual things, with the means of them. Indeed, if men could be rid of Death, the Grave, Hell, and Gods Curse; or if these things could be had without seeking, it were to some purpose for men to sleep still and never wake. Many are the sleights of Satan. Some are stubborn, and will not regard: some with very prejudice run wittingly to hell: some confess it to be meet that the best things should be chiefly sought, but forget: some purpose, but give over, for difficulties in the beginning: some no sooner rid off terror, but as soon off care for the life to come. Use. 2. Secondly, this Doctrine may be a singular comfort to us, if we can find grace and peace in our hearts, how ever it be with us in our bodies or estates otherwise. Use. 3. Thirdly, it should teach Parents to be more careful to leave grace in their children's hearts than treasures in their Chests for them: and friends should more endeavout to help one another in the comforts of an holy fellowship in the Gospel, then in the civil furtherances they do so much engage themselves to. 4. Lastly, it should teach us to learn the lesson given by our Saviour Christ, Mat. 6. Mat. 6. Ver. 19 to 25. Ver. 25. to the end. neither to enlarge our affections to the immoderate desires of superfluity in outward things, nor yet to rack our hearts with the faithless and fruitless cares for things necessary. This latter branch is urged with eight or nine worthy reasons: but of these in another place afterwards. And thus much generally. Grace.] If Grace (that is, God's favour, and the graces spiritual that flow from thence) be of so great worth and excellency; divers things may be inferred by way of profitable instruction, for our use, out of several Scriptures. First, if it be so great a privilege to obtain grace from God, we should strive to be such as are within the compass of the promise of grace; especially, we should get humble and lowly hearts: james 4.6. for, God gives grace unto the humble, but resisteth the stubborn, wilful, and proud sinner. Again, if God's Love, and Christ's Grace be jewels of so great value, it should teach us, when Grace is offered in the means, or any way bestowed by God's Spirit, 2 Cor. 6.1. never to receive it in vain: so as it should be tendered without effect, or kept without advantage; but especially, let it ever be far from us, Jude 4. to turn the Grace of God into wantonness, to abuse either the promises of Grace, or the pledges of God's Love, to become either bawds for perseverance in sin, or props to secure and bold presumption. And above all things we should with all watchfulness take heed of wronging the Spirit of Grace, Heb. 10. either by resisting, tempting, grieving, quenching, or despising it And further; we should learn by all good means, as constant hearing, prayer, 2 Tim. 1.6. 2 Tim. 2.1. reading, conference, and meditation, to stir up the Graces given us, to labour for spiritual strength in Grace, and to search so carefully into the evidence of Faith, for what we have; and Hope, for what we want, as never to give over to examine ourselves by the signs and promises of God's Love, till our hearts were settled and stablished in Grace. Lastly, God's Children should solace themselves in the feeling and experimental knowledge of God's grace, job 15.11.12. so as their hearts should never carry them away to make them account the Consolations of God small, or to despise the Grace given them; but rather in the midst of all combats with temptations within, or afflictions without, to support their Souls with that gracious Promise, My Grace shall be sufficient for you, 2 Cor. 12.9. and my Power made known in your weakness. Peace.] The second thing here wished for, and to be desired of all that love their own good, is Peace, that is, tranquility of heart, with other spiritual blessings accompanying it with outward things also, so far as they may further our happiness: but the Scripture lays a restraint upon the getting of this peace, and gives rules for the use of it. For if ever we would have Peace, we must first be righteous persons, that is, men that are broken in heart for our sins, humbled at God's feet for forgiveness, and such as hang upon the Word of GOD, to receive the certain means of our soul's reconciliation, and the righteousness of CHRIST imputed unto us: Esay 35.8. such, as to whom there is a way, and their path is holy. But on the otherside, unto the wicked is no peace: and they are taken by the Prophet for wicked men, that are never humbled in the duties of Mortification for sin, that in the hardness of their hearts frustrate the power of God's Ordinances, Esay 57.21. so as they cannot work upon them: these have no peace, neither with GOD, Angels, Men, the Creatures, or their own Consciences. Again, hast thou gotten peace and tranquility of heart, even rest and ease from CHRIST, Phil. 4.6. then let this peace preserve thy heart and mind, and let it rule. Col. 3.15. Be careful to reject all matters in thoughts, or opinions in affections, or desires in words or actions, that might any way interrupt thy peace: but by all means nourish it, delight in it, and let it guide to all holy meditations, and affections, and gainful practices and endeavours. Let the peace of thy heart, and Gods spiritual blessing be a rule for all thy actions. And lastly, with all good Conscience and holy conversation hold out, that when Christ shall come, either by particular judgement to thee in death, or by general judgement to the whole world in the last day, 2 Pet. 3.14. Esay 9.6.7. Luke 1.79. thou mayst be found of him in peace, so shall Christ be unto thee a Prince of Peace, and guide thy feet for ever into the way of peace. And thus far of the good things he wisheth unto them, now follow the efficient causes (viz) from God the Father, and our Lord jesus Christ. divers things may be here observed. First, a proof of the Trinity, or, at the least, a plain proof of two persons, the Father and the Son, united in one essence. Secondly, GOD is here plainly affirmed to be a Father, and that he is in divers respects: first, to all by Creation: secondly, to all the faithful by Adoption: thirdly, to Christ, by the grace of Union as man, and a natural Father, as God. Thirdly, here we may observe, that grace and blessings must not be looked upon without some honourable meditation of God and Christ the givers. Fourthly, seeing believers have a God, a Father, a Christ, a Saviour, a Lord, they are sure to be in a happy case, and may have what is needful, if they will seek for it. Fiftly, we may observe, we can have no comfort in the enjoying or hope of any favour or blessing, spiritual or temporal, unless, first, God be our Father; secondly, we be in Christ. Lastly, if GOD be a Father, and CHRIST a Lord, it stands us upon to look to it, that we perform both honour and service. And thus of the Salutation. The Preface followeth. Verse 3. We give thanks to God, even the Father of our Lord jesus Christ, always praying for you. The Division. THE Salutation hath been handled already, the Preface followeth, and is contained in this Verse, and those that follow to the 12. Verse: in which the end and drift of the Apostle is, to win affection to the Doctrine afterwards to be propounded: and this he doth by showing his exceeding great love to them, which he demonstrates by two things which he did for them, (viz.) he both gave thanks unto God in their behalf, and also made many a prayer for them: which spiritual duties are better kindnesses and signs of true affection and respect, than all civil courtesies or outward compliments are or can be. These things in the Preface are first generally set down in this Verse, and then particularly enlarged in the Verses afterwards: first▪ the Thanksgiving, from ver. 4. to the 9 secondly, Prayer, v. 9.10.11. In this Verse he doth two things: first, he gives thanks: secondly, he prays. In the Thanksgiving consider, first, what he doth, in these words, We give thanks: secondly, to whom he doth it, in these words; To God, even the Father of our Lord jesus Christ. Thus far of the order of the words. The Doctrines follow, which must be considered generally from the whole Verse, and specially from the several words. Two general Doctrines. The first general Doctrine is this, that it is not enough to salute others kindly, but we must do and perform the sound duties of love: this is from the coherence, and condemns the sinful barrenness of many that know a necessity of no duties of love, unless it be to salute courteously. Secondly, we see hear that Tyrants may take away the benefit of hearing, reading, conference, and such like; but they cannot hinder us of praying. PAUL can pray and give thanks in prison, for himself and others, as well as ever before. Let wicked men do their worst, God's Children will still pray unto God. And look how many promises are made in Scripture, to the prayers of the Saints, so many consolations are inviolably preserved unto them, against the rage of whatsoever extremity wicked men can cast upon them: this is a singular comfort. Misery breeds unity. We.] Doct. Misery breedeth unity. The Apostle that in more prosperous times jarred with Peter and Barnabas, can now hold peace and firm unity with meaner men; and therefore he saith We, not I And thus we see it was in the times of persecution in Queen Mary's days, the Bishops and Pastors that could not agree when they were in their Seats and Pulpits, willingly seek agreement when they are in prison, and must come to the Stake. And so it many times falls out in common judgements, as the sword and pestilence: Esay 24.2. in such times the words of the Prophet are fulfilled, Like People like Priests, like Servant like Master, like Buyer like Seller, like Borrower like Lender, like Giver like Taker, to usury. Great and prevailing judgements take away all that vanity of conceit and swelling of pride which difference of gifts and places bred before. The Lord for his mercy's sake grant, that at the length there may be found some remedy to cure the wound and heal the breach which proud contention hath made, and continued, with effects prodigious and unheard of: lest the Lord be at length provoked to plague with more fierce and cruel judgements, and work union, at least in one furnace of common calamilitie: the same God, for his sons sake, work in all that any wise love the prosperity of jerusalem, on all sides, that they more regard the glory of God and the good of the Church, than their own greatness either of place or respects amongst men, and that they may more seek the truth than victory. And as for those that neither love the truth nor peace, the Lord open their eyes and convert them, or else give them to eat of the fruit of their own ways. Do. Not safe to defer good motions. ] It is not safe to put over good motions. When Paul findeth fitness to pray and give thanks, he doth not omit the occasion. In spiritual things delay is always dangerous, but in sinful motions the only way many times is to defer the execution. Note. Many sins are prevented by the very benefit of taking time enough to execute them. Give thanks. It is good to praise before thou reprove. ] Paul gives them to understand before he comes to dispraise their vices, and the corruptions crept into the Church, that he takes notice of their praiseworthy virtues: he reserves his taxation to the second Chapter; Reasons. and this course he holds with them for divers Reasons. First, to assure them of his love, and that he did it not of malice, a thing especially to be looked to in all admonitions, in family, or elsewhere, as well to praise for virtue, as dispraise for vice. Secondly, he holds this course to let them see that he did account them as Christians, though they had their infirmities. It is a secret corruption in the affection of the reproved to conceive that the reprover likes them not at all. They are not fit to reprove others, that cannot love them for their virtues at the same time that they dispraise their faults: and therefore they are far short of holy affections, that say, I never liked him since I saw that fault by him. Thirdly, he did thus, that they might the more hate sin, seeing it did darken their graces, which else would more appear. Fourthly, that they might be made thankful themselves for their own graces; a shame that others should praise God for his mercies to us, and we never praise God ourselves. Lastly, it carrieth with it a secret taxation of unthankfulness, as the cause of their fall: for, had they been more thankful for the sincerity of the preaching of the Gospel, and for the riches of the grace of Christ offered, the honourable opinion of the excellency and sufficiency thereof, to give all sound contentment, would have preserved them from mixing the worship of God with men's traditions, or admitting contrary doctrine, and from dishonouring the mediation of Christ with angel-worship. Then did Popish Traditions overflow, when the Scriptures were contemned, and the light of them suppressed: and in general, an unthankful man is ever a vicious man. More specially, in the duty here mentioned two things are to be considered. 1. What they do: We give thanks. 2. To whom: (viz.) to God even the Father, etc. We give thanks.] Eucharist is sometimes appropriated only to the Sacrament of the Lords Supper, but most commonly is general to all holy thankfulness, especially to God. There is a flattering thankfulness to men a Acts 24.3. , and a Pharisaical proud conceited thanksgiving to God b Luke 18.11. . Concerning the spiritual man's thankfulness to God, I propound three things only in the general briefly to be noted: First, Reason's to incite us to the practice of continual thankfulness to God. Secondly, for what things we are to be thankful. Thirdly, what rules to be observed for the manner of performance of it. There are many reasons scattered in Scripture, Motives to thankfulness. to incite us to Thankfulness: first, because it is a special part of God's worship, or one way by which we yield worship to God. Hence, that the Apostle accounts it a great loss, if the people cannot say Amen, when the Teacher blesseth in the spirit, or giveth thanks c 1 Cor. 14.16. . Again, when he would exhort them to liberality, he urgeth them with this reason, that the supplying of the necessities of the Saints would cause much thanksgiving to God, d 2 Cor. 9.12.13. . And in the 4. of the 2. of Cor. he showeth that the thanksgiving of many would breed both a plenty of grace, and an abounding of much praise to God. 1 Cor. 4.16. Secondly, the Apostle having dehorted the Ephesians from Fornication and all Uncleanness, and Covetousness, Filthiness, jesting, and foolish Talking; he addeth, but rather use giving of thanks e Ephes. 4.3.4. . As if he would note, that thankfulness for God's Blessings and Graces duly performed, would preserve them from the filth and power of these base vices. Besides, it is a thing that becometh the Saints, nothing better. Thirdly, it is a sign of three worthy things, wherein it behoveth every man to be well assured: first, it is a sign of a heart that hath rightly received Christ, and is firmly rooted, built, and stablished in the faith f Col. 2.6.7. . Secondly, if men in all things let their requests be showed unto God with giving of thanks, it is a sign of the peace of God, even that the peace of God that passeth all understanding, will preserve their hearts and minds in Christ jesus g Phil. 4.6.7. . Thirdly, it is a sign, nay, a very means of a contented mind. He that can pray unto God for what he wants, and is able thankfully to acknowledge what he hath in possession or promise, he will in nothing be careful, Phil. 4.6. as it appeareth in the same place to the Philippians. Lastly, it is one of the six principal means to make a man rejoice always, as the Apostle writeth, 1 Thes. 5.18. 1 Thes. 5.18. Thus of the Reasons. For what we must give thanks. Secondly, we must consider for what we must give thanks. First, for spiritual things as well as temporal, as for the Word h 2 Cor. 4.16. , for Mercies in prayer i Col. 4 2. , for Victory over a sin k Rome 7.26. , for Knowledge l Rom. 1.21. . Secondly, in adversity as well as in prosperity, and that in all sorts of afflictions; in danger m Acts 27▪ 35. , in wrongs. Thirdly, in outward things we must be thankful n Col. 3.17. 1 Col. 10.3. , not only for great things done, for our states or names, but even for the lesser and more daily favours, as for our food, and the creatures for our nourishment. And in special manner have the Saints in all ages bound themselves to a set course of prayer and praise over and for their food: and therefore their gross swinish profaneness is so much the greater, that sit down and rise from their meat, Scripture for prayer and Thanksgiving for our very food. like brute beasts, without any Prayer or Thanksgiving. If any ask whether there be any express Scripture for Grace before and after meat, I answer, there is, and allege these three undeniable and plain places of Scripture, 2 Tim. 4.3.4. john 6.23. Rom. 14.6. The manner of Thanksgiving. Thirdly, for the manner of Thanksgiving, it may be found in that phrase used by the Prophets in the old Testament of Sacrificing the calves of their lips o Psal. 5▪ ult. Hos. 14.3. . For here four things may be observed. First, it must be a dead Calf, to note that all Thanksgiving must proceed from humble and mortified minds; and therefore the pharisees thanks did not a whit justify them p Luke 18.11.14. . Secondly, it must be a sacrificed Calf. Now, in the Sacrifice three things were required; an Altar, Fire, and to lay the hand upon the head of the Beast: An Altar, for not only our prayers must be made in the name of Christ, but our praises also must be tendered to God in his mediation, or they will never be accepted, no more than a Calf not laid on the Altar: neither is it enough to lay the Calf on the Altar, but Fire must be put to it: to note, that the bare throwing out of words of thankfulness, though in the name of Christ, will not serve, unless we do also get some feeling ardency and zeal to burn the Sacrifice. Thirdly, we must lay our hands on the head of the calf; that is, in all humility we must confess our unworthiness of all the blessings or graces we give thanks for. Again, in that they offer a Calf, it signifieth that we should not offer our thankfulness to God of that that costs us nothing: we should desire to express our praise by doing some thing to further Gods worship, or relieve the necessities of others. If GOD bl●s●e us at home, we should carry a Calf to the Temple. Lastly, we must not sacrifice to a strange God, when we give thanks, and that men do when they sacrifice to their nets, Hab. 1.16. as the Prophet speaketh, that is, when men attribute the glory and praise of God to the means or second causes. Thus of thankfulness in the general. But that which is here intended, We must give thanks for others. is, that we should give thanks for others as well as for ourselves, which is not a courtesy but a duty. This duty of praising God for others, grows exceeding commendable, if we can exercise it in these particulars. Four rules of trial. First, if we can give thanks for those blessings upon others, which the world accounts shameful to enjoy, as Zeal for God's glory, religious Sincerity, and Uprightness of heart, the Cross for Christ his sake, and such like. Secondly, if we can first give thanks, that is, be more apt to praise God for the virtues of others, then be forwards to tax their faults and frailties. Thirdly, if we can do it for all sorts of men, even our enemies q 1 Tim. 2.1. . Fourthly, if we can be thankful for the true joy we have had in other men's prosperities r 1 Thes. 3.9. . To conclude this point, if we would have others to give thanks for us, we should labour to be such, as for whom thanks may be given. And thus of what they do: Now, to whom. To God. As any are more heavenly minded, they are more frequent in praises. ] These words having been used in the very Verse before, teach us two things, First, that it is no cloying to a sanctified mind to be much and often, yea, upon every occasion in the honourable mention and lauding of God, ascribing in every thing glory to God: so, in heaven they shall never be weary of God's praises, no not unto all eternity. And certain it is, that the more men grow in sanctification, the more easy and apt are their hearts to entertain all occasions of communion with God, without weariness or deadness. Secondly, (to God) shuts out the praises of themselves or of men. It is fit our rejoicing and praise should be directed thither from whence the blessing came. The Father.] These words are considered in the former Verse. Thus much of his Thanksgiving. Praying for you. A child of God never gives thanks but he hath cause to pray, and contrariwise. ] First, in general from the joining together of these two duties, two things may be observed: first, that a child of God never gives thanks but he hath cause to pray: for, if it be for temporal things, he must pray both for their sanctified use, that they become not occasions of sin; and for their preservation according to Gods will: if it be for spiritual things, he hath reason to pray for increase, strength, and preservation against falling, and such like. Secondly, on the other side, I say also, that a child of God doth never pray, but he may find reasons to give thanks, we may find mercies in any misery; yea, it is a singular mercy to have a hart to pray, and to have so many large promises made to them that call upon God in their distress. But the main particular Doctrine is, that we ought not only to pray for ourselves but for others. And the Apostle, 1 Tim. 2.1. seems to make four sorts of prayers for others, Four sorts of prayers for others. Deprecations, Requests, Intercessions, and Giving of Thanks: Deprecations are Prayers for help against hurtful things; Requests are Prayers for profitable things; the word rendered Intercessions, is by some taken to signify complaints unto God against such as wrong them, for whom we pray: or else, it is a more set or serious imploring of God's aid with the united forces of the godly: and lastly, Giving of Thanks 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 down rules to be observed in Prayer for others: Ephes. 6.18. in the Ephesians he requires that they pray, 1. at all times: 2. with all manner of Prayers: 3. in the spirit: 4. with watching: 5. with perseverance: 6. With spiritual importunity: and lastly, for all Saints: And in Timothy he requires that they pray; 1 Tim. 2.8. 1. every where; 2. with pure hands; 3. without wrath; 4. without doubting. Always.] To pray always, is to consecrate every day and night to God by Prayer: and beside, to pray upon all occasions, with lifting up our hearts unto God; or by using short prayers, which they have been wont to call Ejaculations. Neither was it the duty of Paul only, to pray always, that is, to keep a set order of Prayers; but it is our duty also to set apart time every day, evening and morning, to pray unto God ourselves, and our households. And because these exercises of Religion are by the most wholly neglected, Reasons to warrant praying every day. and in room of it, vile profaneness stains men's houses, I will here set down, by the way, some few reasons to warrant a daily set course of praying. First, our Saviour CHRIST teacheth us to pray for the bread of the day, Mat. 6.11. every day: as God will not promise us bread for a week, a month, a year; so neither will God accept of a prayer for the necessities of a week, month or year before hand, but will have us make as much conscience to pray daily, as we have sense of daily wants. Secondly, we are commanded to pray continually s 1 Thes. 5.17. : now, what sense can be probably given of these words, if that a daily set course of prayer be not included. Thirdly, the Saints prayed every day, an ancient practice some thousand of years ago; David prayed seven times a day; and Daniel, three times a day. Let wicked and profane people say, what needs all this prayer; but let us be assured, that as holiness and grace grows in any, so are they more abundant in this worship of prayer: the holiest men have ever prayed most: for though they have not most need, yet they have always most sense of their own needs and others to. Fourthly, if our food must be every day sanctified by the exercise of the Word and Prayer, then much more have we need to sanctify ourselves, 1 Tim. 4.2. our households, our callings, and our labours by daily Prayer. Lastly, Prayer is called Incense and Sacrifice. Now the jews held it an abomination of desolation, Psal. 141.2. & 51.17. if the morning and evening Sacrifice were wanting: neither do we less need to seek daily the benefits of the atonement made by the sacrifice of Christ, and his intercession; then did the jews: and we are every way as much bound, as often to profess our faith in CHRIST slain, as they did in Christ to be slain. And thus of the demonstrative and undeniable signs of the Apostles love to the Colossians, as they are generally set down in this Verse. Verse 4. Since we heard of your faith in Christ jesus, and your love towards all Saints. Verse 5. For the hopes sake which is laid up for you in Heaven. IN these words and the rest that follow to the 12. Verse, he doth particularly explicate the two signs of affection: first, he sets down his Thanksgiving to Verse 9 secondly, he prays, Verse 9 to 12. In the Thanksgiving he gives thanks for their Graces in these words: secondly, for the means of grace in the rest of the words to the 9 Verse. Their Graces are three; Faith, Love and Hope. Of Faith.] In the handling of the Doctrine of Faith, I consider it: First, in the coherence, divers things concerning Faith, noted from the coherence. as it stands in the Text: Secondly, as it is in itself apart from that which went before or comes after. From the general consideration of the Coherence I observe, First, that we can never be reconciled to God, or attain the chief good without Faith, Without Faith it is unpossible to please God t Heb. ●1. 6. . Therefore it is good for us to prove ourselves, whether we be in the Faith, and to know whether Christ be in us except we be reprobates u 2 Cor 13.5. . Secondly, this Faith is not natural: we are not borne believers, we are all concluded under sin, and kept under the Law, and shut up to Faith afterwards to be revealed x Gal 3.22.23. . It is the work 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 have not Faith a 2 Thes. 3.2. : It must be gotten with much striving b 1 Tim. 6.12. . As not by nature, so not by natural means: and therefore we must seek for better grounds, than I have been always thus: neither will it avail thee to show thy education, civility, moral virtues, outward holiness, etc. Thirdly, whatsoever we gain by the word of God, if we gain not Faith and Love, all is vain; Knowledge is vain, Zeal is vain, etc. therefore it behoveth us to gather in our thoughts, and to mind that one thing that is necessary. Lastly, though Nature deny strength to bear, or power to give this grace, yet there is power in the word of God preached, to beget even Faith as well as other Graces: Rom. 10.17. Gal. 3.2.5. Faith cometh by hearing, etc. Rom. 10.17. and Gal. 3.2.5. he saith, They received the Spirit, by the hearing of Faith preached, etc. Hear, and your soul shall live. Esay 55.4. Esay 55.4. Thus much of the Doctrines from the Coherence. That the nature of this grace may appear, the several acceptations of the word, the sorts, objects, parts and degrees of it must be considered. Faith is in Scriptures diversly taken: The acceptations of the word Faith. sometimes it is given to GOD, and signifieth his faithfulness in his promises, as Rom. 3.3. Shall their unbelief make the faith of God of none effect. And when it is given to man, it is taken: First, for Fidelity, as it is a virtue in the second Table Mat. 23.23. Secondly, sometimes it is taken for the Doctrine of Faith, Rom. 12.6. according to the Analogy of Faith. Thirdly, sometimes for Profession of Religion; thus Elimas' is charged to have laboured to turn the Deputy from the Faith, Acts 13.8. Fourthly, sometimes for Christ himself, by a Metonymy, who is both the object and cause of Faith, Gal. 3.25. Fiftly, for Knowledge only: thus the Devils are said to believe, james 2. Sixtly, for the gift of working Miracles: If I had all Faith, so as I could remove mountains, etc. 1 Cor. 13.3. Lastly, for that grace by which felicity and the chief good is applied; and thus it is called the faith of God's Elect, Tit. 1.2. and by Divines, justifying Faith. Secondly, The sorts of Faith. there are divers sorts of Faith: I will not speak of Faith general or special, infused, or acquired, formed and unformed, but leave them to the troublesome Schoolmen; only I rest in the usual distribution which hath ground in Scripture: thus Faith is Historical, Temporary, of Miracles, and justifying. First, Historical Faith. Historical Faith is to believe the doctrine of the word of GOD to be true: and therein is supernatural, and differeth from all human knowledge whatsoever; neither is it in the power of Nature alone to persuade men that the Scriptures are God's Word, further than the remnants of Gods former Image do give a glimpse of it, and is cleared by the spirit of general illumination. This Historical Faith doth both understand the Doctrine, and give assent that it is true, yet doth not justify: and therefore their case is so much the more fearful, that have not so much as their ignorance any way redressed, nor gotten so much as any knowledge by the Word of God. Secondly, Temporary Faith. Temporary Faith goeth yet further: for, such as have that Faith do not only get knowledge, and yield assent to the truth, but also profess the truth with some earnestness, not sticking at it, to give their names in some more special manner than others, to a respect of Religion; yea, they rejoice inwardly in the doctrine of the Word▪ and lastly, bring forth some kind of fruit, Luke 8.13. Heb. 6.4.5. and amend some faults, only because the Word of GOD would have them so to do. Therefore is this Faith unprofitable, because they never had the particular assurance of God's favour in forgiveness of sins, nor will be brought to dislike, much less to humble their souls for those special sins wherein they have transgressed, but nourish some one particular presumptuous sin or sins, which reigning in them doth wholly engross and take up that inward worship which is due to God only. And this is the Faith of our better sort of people. Faith of Miracles. Thirdly, Faith of Miracles was that Faith by which many in the Primitive Church were able to work Miracles, and was of two sorts: either Faith to heal, or Faith to be healed: this Faith may be in such as are reprobates, as Mat. 7. some shall say, Have we not cast out Devils by thy name? to whom Christ shall answer, Depart, I know you not. justifying Faith. Fourthly, but that Faith in the enjoying of which is comfort for evermore is justifying Faith. The nature of this Faith will appear if we consider: The Objects of it. The Parts of it. The Degrees of it. The objects of Faith. First, of the Objects: this Faith may be perceived by that which it carrieth the mind unto, and from which it seeketh the comfort of the chief good: and thus the Object is threefold. The Merits of Christ. The Promises of God. The Providence of God. So that, wouldest thou try thy Faith? consider than what it is that thou makest thy refuge, and the foundation of thy comfort. What is it that thou most labourest after? is it the assurance of God's favour, by the application of Christ? is it the distinct applying of such and such promises of life in Scripture? dost thou live by thy Faith in the course of life? if so thou hast met with the right Faith, without Christ it is not possible to attain the chief good, neither is it enough to believe that Christ died for sinners, etc. unless we labour in the day of our visitation, for the certain and particular apprehension of the efficacy and merit of Christ's righteousness, for the particular assurance of God's favour in remitting such and such our transgressions. And because it is not easy at all times to discern by the working of the Spirit of Adoption, the imputation of righteousness from Christ, therefore hath the Lord discussed the cases of conscience so comfortable in Scripture, that if men examine themselves before the conditions of God promises, they may find in divers of them the clear determining of their estate. Here may be justly taxed the gross oversight and security of many, otherwise the dear Servants of God, that are no better acquainted with the promises of life, upon the truth of which depends their happiness, and both present and future comfort. And lastly, by the same Faith, whereby the just are saved, by the selfsame they live in the course of life in this world: the ground of his Faith for his preservation, is the providence of his God, whiles the men of this world wonderfully please themselves in sacrificing to their nets, ascribing in their affections, the stay of their maintenance, unto their labour, friends, inheritance, etc. The Parts of Faith. Secondly, that the nature of this Faith may yet be further opened, the Parts of it must be considered. Faith is either in the mind, or in the heart; and by the change of both it may be discerned. Faith in the mind. In the mind it shows itself in two things: Knowledge, judgement. There is something in the very illumination of the Understanding of the Saints, which is of the nature of Faith. Hence it is that the Prophet Isay saith of Christ, Isay 53.11. By his knowledge he shall justify many: that is, make just. judgement is either of truth or of goodness. judgement of truth, is, when we give glory so far forth to the way of life, and the means of Reconciliation, that our hearts being convinced, our understandings do clearly resolve, that this is the way to be happy, and no other. judgement of goodness, is, when we do not only believe the Doctrine of happiness to be true as before, but to be the only good tidings our hearts can rest upon. Faith, Faith in the heart. as it shows itself in the heart, stands in three things. Desires. Fiduce or Confidence. Persuasion, or Apprehension and Application. It may not be dissembled, Desire to believe is of the nature of faith. that there are in the world many definitives or descriptions of Faith, such as do not comprehend in them that only thing which is the chief stay of thousands of the dear Servants of God; and that is, Desires, which may not be denied to be of the nature of Faith. I express my meaning thus: that when a man or woman is so far exercised in the spiritual seeking of the Lord his God, that he would be willing to part with the world, and all the things thereof, if he had them in his own possession, so that by the Spirit and Promises of God he might be assured, that the sins of his former life, or such as presently do burden his Soul, were forgiven him; and that he might believe that God were now become his God in Christ: I would not doubt to pronounce that this person (thus prising remission of sins at this rate, that he would sell all to buy this Pearl.) did undoubtedly believe, not only because it is a truth (though a Paradox) that the Desire to believe is Faith: but also because our Saviour Christ doth not doubt to affirm that they are blessed that hunger and thirst after righteousness▪ Mat. 5.6. revel. 21.6. Psal. 10.17. because they shall be satisfied. And, to him that is a thirst, I will give to drink of the water of life freely. And David doubteth not to say, The Lord heareth the desires of his poor. Fiduce, or Confidence in the hart, is a part of Faith, and shows itself in this, when the Soul resteth upon Christ, and the Promises of God, as the only ground of all that happiness which he must ever get unto himself. Persuasion, or an apprehending application is the last thing in Faith, and that in the beginnings of Faith, is more in the power of the Spirit then in the sense and feeling of the conscience; yet herein it appears, that though the Soul be tossed with many temptations, and fears, and terrors, yet more or less, one time or other, they are much refreshed with a sweet joy arising they know not how, from the very persuasion, that they belong to God in and for Christ. So that if we would try our Faith, we must examine what Knowledge we have gotten, what judgement of the way of life, what Desires we have of remission of sins, how our hearts are settled, and what it is that supports vs. There are two Degrees of Faith, The Degrees▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a weak Faith, and a strong Faith: a weak Faith is described before, for all the former parts of Faith are found in the weakest Faith that is: a strong Faith hath in it a certain and full assurance of God's favour in remission of sins, so as doubts and fears are stilled and overcome; and such was the Faith of Abraham, commended Rom. 4.18.19. 20.21. and this Faith may be attained unto by all sorts of the Servants of God, if they live and may use the benefit of the ordinances of God; yet a gross fault in the definition of Faith, as it is made by many, must be carefully shunned, and that is, that they make the Genus to be a full assurance which is only proper to a strong Faith and is not usually found in the weak Faith, and yet that Faith is such as doth justify for the present, and will save for ever. The Benefits come by Faith. And that we may be affected with an holy desire after this necessary grace, two things are further to be considered. 1 The Benefits men might have by Faith. 2 The woeful estate of those that want it. The Benefits may be ordered into five ranks. 1 What Faith delivereth us from. 2 What it preserves us against. 3 What the weakest Faith getteth. 4 What we might get if we laboured for a greater growth in Faith. 5 How it fits us for heaven. For the first: Faith doth deliver us; First, from the darkness and blindness we lived in before; Whosoever believeth in me shall not abide in darkness. What Faith delivereth us from. john. 12.46. Isay 25.8. We no sooner by Faith taste of the Bread of life, but the vail of ignorance, which naturally covereth all flesh, is torn and rent, as the Prophet Isay showeth notably, Isay 25.8. Secondly, it delivers us from those woeful evils, which as so many abominations, do defile both the Understanding and Affections: Faith purifieth the heart. Acts 15.9. No wonder though men be continually surcharged with evil thoughts, and most vile affections, and strange evils within, seeing we are so hardly gotten to set about the earnest labour after spiritual application of the merits and righteousness of Christ, which righteousness never can be imputed by Faith, but it is infused by the Spirit of Sanctification at the same time. Neither is there any more clearer testimony of the want of justifying Faith, than the continual prevailing of evil thoughts and affections. Thirdly, it delivers us from the Law, not only from the Ceremonial Law, and other beggarly Rudiments, but also from the Moral Law in two things only; first, from the Curse of it, which is wholly taken away by the imputation of Christ's Passion: secondly, from the Rigour of it; so that, as it is commanded in the Gospel, it may not exact of Believers an impossible perfection, but only an evangelical and accepted uprightness: we are not now under the Law, Rom. 6. but under Grace, as the Apostle shows in the Epistle to the Romans and Galathians at large. And hence it is that the same Apostle saith, that the Law is not given unto a righteous man, 1 Tim. 1.9. but unto the lawless and disobedient, meaning that so long as we continue in our natural estate, so long we have this, as one part of our misery, that we are liable to the Curses and impossible Exactions of the most righteous Law, but from the time that we are effectually called, and gathered unto CHRIST, we are not under the Law in these two respects, which is an admirable mercy. Fourthly, Faith delivers us from the power of the first death, being by Nature dead in sins and trespasses, john 5.29. having no more sense of the things that belong unto the Kingdom of Christ, than a dead man in nature hath of the benefits of life. Ephes. ●. 2. By the power of Faith eternal life is begun here, which is called while we live here, the life of Grace, and after death is styled by the name of the life of Glory. john 3.16. Lastly, it delivers men from eternal destruction, for Whosoever believeth in him shall not perish. Thus of the first sort of benefits. Secondly, Faith hath a power to preserve us, and, that in three things. First, it preserves from many fearful spiritual diseases in the soul: hence cometh that Metaphorical speech of being sound or whole, Tit. 1.13. or heathfull in the faith. Heb. 10.39. Hence, that he saith, We follow Faith unto the conservation of the Soul. Heb. 10.39. Secondly, it preserves us against the use of ill means: for, He that believeth maketh not haste. Isay 28.16. Herein is a special trial of Faith, and is a worthy testimony of uprightness, when men can so rest upon God, that they will not be entangled with those profits that either the time makes unseasonable, as the Sabbath, or the means make sinful, as deceit, lying, etc. but can cheerfully believe, that the same God that now tries him with the occasions of profit in such time and manner, can give him as much profit at a lawful time, and by lawful means. It is most difficult for an unsanctified mind to forbear either time or means when profit and pleasure entice. Lastly, how miserable is our life here many times in respect of the temptations with which Satan doth fire us? Ephes. 6.16. Now if there were in us conscionable respect of certain application of God's favour, there is a secret power in Faith, as an Helmet, not only to keep off, but extinguish the fiery darts of the Devil. And the true reason why our life is continually assaulted, and why the world lieth vanquished under a thousand miseries, is only because men do not labour for a particular assurance of God's love in CHRIST, which being once had, we should soon see an happy victory over the World, Hell, and Death, in respect of the beginnings of many heavenly contentments. In the third place we are to consider the benefits which the weakest Faith obtaineth: and they are especially six. First, it justifies and gives us a portion in the most meritorious intercession of Christ at the right hand of God; it is no sooner had but it makes the sinner just before God: this is every where proved. Secondly, it gathereth men into the family of Abraham, and that as Sons, yea, Gal. 3.7.9. the least Faith makes a man blessed with faithful Abraham, so that if Abraham's case were happy, then is every Child of God so. Thirdly, it makes men not only the Sons of Abraham, but the Sons of God also by Adoption. john 1.12. As many as received him, to them he gave power to be the Sons of God, even to them that believe in his name. Fourthly, by Faith the Son of God, by an inutterable presence, doth dwell in the hearts of the Sons of men. Ephes. 3.16. Ephes. 3.16. Fiftly, the meanest Faith, that is a true Faith, doth ever come attended with many holy Graces: Acts. 24.25. and therefore to dispute of Faith, is to dispute of Temperance, Righteousness, etc. Acts 24.25. Lastly, Faith according to the measure of it, is the foundation of all the hope that makes men happy: Hebr. 11.1. therefore it is called the ground of the things which are hoped for, and the evidence of things not seen. Fourthly, if men would labour for the increase of Faith, and once get a certainty concerning God's favour, they might enjoy many blessings more than they do, even in this life. First, it might be unto us according to our faith: what greater indulgence can be desired from God? Mat. 9.29. Secondly, men might live by their Faith, that is, they might have from their Faith continually arguments both of comfort and direction, Heb. 2.5. even in their carriage about the things of this life. Thirdly, we might have the sense of peace with God, access unto Grace, wherein we might stand, Rom. 5.1.2.3.4.5. and be filled with joy in the hope of the glory of God to be revealed; yea, to be made able to hold up their heads, and rejoice in afflictions, etc. Fourthly, there is a power in Faith to put such life into the sacred Scriptures, that they would be able to make us wise, 2 Tim. 3.15. even to salvation. Fiftly, how hard a thing it is for the Creature to have access unto the Creator with any boldness or confidence, the lamentable experience of the world shows; insomuch that the Apostle saith, we are naturally without God in the world, Ephes. 3.12. able to mind any thing, and to effect any thing but God. But now this which is unpossible to Nature, is become possible to Faith, as the Apostle shows, Ephes. 3.12. And how unspeakable a mercy it is to have a comfortable communion with God, and easy access for our prayers, the Saints may conceive but not utter. Sixtly, by Faith we might be able to overcome the world; so as we might easily contemn the glory of earthly things, 1 john 5.4. the Millions of evil examples and scandals, the thousands of temptations, allurements, disswasives, lets, and impediments, which the world casteth in our way, and with which we are often entangled, ensnared, and many times most shamefully vanquished, to the dishonour of God and our Religion, the wounding of our Profession and our Consciences, etc. If men had that power of Faith which the ordinances of God were able to give, how might they astonish Epicures, Papists and Atheists, which now differ little from them? seventhly, Faith would even make our friendship and mutual society a thousand times more comfortable than now it is, Rom. 1.12. as the APOSTLE intimates, Rom. 1.12. Eightly, by Faith we might work righteousness, and attain to innocency of life, Heb. 11.33.34. we might receive the Promises, with all those sweet comforts contained in them, which are matters of as great wonder, as to subdue Kingdoms, to stop the mouths of Lions, etc. Ninthly, Faith would make us to contemn the pleasures of sin, and account affliction with God's people better than perfection of pleasure for a season, Heb. 11.25. as it is observed in Moses, Hebr. 11. whereas now every base delight is able to captivate our affections, and we have scarce strength to stand against one temptation. Tenthly, Faith by continuance in the Word of God, would make us free, even Gods spiritual freemen▪ john 8.32. so as we should clearly see that no natural Prentice or Bondslave could find so much ease and benefit by his release, as we might by Faith. Lastly, we might have the clear apprehension of the remission of all our sins past, as is manifest, Rom. 3.25. Acts 10.43. only for sins to come, God gives no acquittance before there be a debt, and the discharge sued out. And as Faith furnisheth, or would furnish men with these wonderful benefits in this life, so it provideth an assurance of an immortal inheritance in heaven for all eternity, as these places show, Acts 26.18. john 6.47. 1 Pet. 1.9. 2 Thes. 1.10. with many other. Thus much of the benefits by Faith. Quest. Object. Oh, but what if men do not believe? Ans. First, I might answer that it is yet a comfort, Ans. that though thousands neglect Faith, yet their unbelief cannot make the faith of God of none effect: The miseries of such as have not Faith. Rom. 3.3. though the whole world contemn the doctrine of Faith, and please themselves in their spiritual security, yet God knows how to show mercy to his servants that desire to believe in him and fear before him. Secondly, I read in S. Mark that CHRIST marveled at their unbelief; and justly, Mark 6.6. they were affected with his doctrine, it was confirmed by miracles, and yet they believed not: we miserable men are a wonderment to God, Christ, and Angels, and an astonishment to Heaven and Earth for our incredible incredulity. Thirdly, I read in S. Matthew, that he did no great works there for their unbelief sake. Math. 13.58. Surely we are justly debarred the benefit and comfort of many of the works of God▪ which might discover the glory of his goodness to us, only because of our unbelief. Fourthly, if the jews were cut off for their unbelief, being natural branches, and such as God had reason to favour as much as any people under the Sun, Rom. 11.20. how fearful then is the case of many of us, that can have no other standing then by Faith? Fiftly, ●othing is pure to the unbelieving. Sixtly, Titus 1.15. If we believe not, we cannot be esbtablished. seventhly, if men refuse to believe when they have the means of Faith, their sentence is already gone out, Isay 7.9. He that believeth not is condemned already. Eightly, It is a matter of ease and profit, and pleasure, to live in sin, especially some sins: john 3.18. but what is it to die in them? Except that ye believe that I am he, john 8.24. ye shall die in your sins. Ninthly, consider the contrary to the Benefits before; if we get not faith, we abide in darkness, we are under the rigour and curse of the Law, subject to the dominion of hart pollutions, dead in sin, full of spiritual diseases, hasting to evil means, pierced through with fierce temptations, wicked in God's account, not justified, neither the Seed of Abraham nor of GOD, without CHRIST, without hope of immortal bliss, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures (while we are in this estate) are but as a dead Letter, we are easily overcome of the World, unconstant in Friendship, without the Covenant of Promise, entangled with every pleasure and bait, and as Bondslaves, abiding in the guilt and power of sins past. Lastly, how fearful are those threatenings, Mark 16.16. revel. 21.8. Heb. 3.12. There remain yet four things to be further considered: The Encouragements to believe. 1 The Encouragements to believe. 2 The lets of Faith. 3 How Faith may be known. 4 How far short the Faith of the common Protestant is. For the first: we have many Encouragements to believe: First, because we have a Saviour, in respect of merit, both in suffering and dying, able to deliver us, his Redemption being both precious and plentiful. Secondly, he is ready to make Intercession for us, at the right hand of God. when we set ourselves in any measure to seek God's favour. Thirdly, we have certain and sure ordinances, unto which if we seek we may find. Fourthly, what greater joy to Angels or Saints, than the coming home of the lost Sheep? none greater in the house of the Father, than the Prodigal Son returned. Fiftly, there is no difficulty so great either in respect of sin, or the means, etc. but it hath been overcome by every one of the Saints, to show that we may be cured and get Faith. Sixtly, God maketh a general Proclamation without exception of any in particular that will believe, Esay●5 ●5. 1. john 3.16. but he may be saved. seventhly, Christ himself most graciously invites men. Object. Oh, but he doth not call me. Ans. He calls all, therefore he excepteth not thee: Mat. 11.28.29.30. revel. 3.18. john 7.37. but least men should encourage themselves in sinfulness, he addeth a limitation, All that are weary and heavy laden. If we can once find that sin is the greatest burden that ever our souls bare, and that once we could come to be weary of them, Object. we might have comfort in Christ. Object. Solut. Oh, but if I should take that course, I should lead a dampish and Melancholy life. Object. Ans. It is a false imputation cast upon Religion and Christ, for the promise is, Solut. I will ease you. Object. Object. Oh, but to exercise such a communion with God and Christ, requires so many graces that I can never get them. Solut. Ans. Learn of me, that I am lowly and meek; as if he should say, Get this one grace which I myself have laboured in; and thou mayst continue in the ease and comfort once had from Christ without interruption. If men still think this improbable, he wils them to put it to trial, and they should certainly find rest to their Souls. object 3. Object. Oh, but to be thus yoked is a most irksome and impossible servitude. Ans. Solut. This he rejects as most false, and saith, My yoke is easy, and my burden light, both in respect of the power of the means, and the secret comforts of God, able to support the Soul. Eightly, we are commanded to believe, and therefore it is a heavy sin to disobey. 1 john 3.23. Ninthly, yea God doth beseech men to be reconciled. Wonder at this admirable Clemency in our God. 2 Cor. 5.20. Nay, then perish and that justly, if so great and infinite goodness cannot persuade. These things should the rather affect, if we consider who it is, that proclaimeth, inviteth, commandeth, beseecheth; namely, GOD who is able to do it, and speaks out of his Nature. If a covetous man should offer us any great kindness, we might doubt of performance, because it is contrary to his nature; but it is not so with our God, his name is gracious, and his nature is to be faithful in performance where he hath been true in offer or promising. Thus much of Encouragements. The lets of Faith. The hindrances of Faith follow to be considered of. The lets of Faith are sometimes in the Minister, sometimes in the People. Let's in the Minister. Rom. 10. Ministers are guilty of the want of Faith in their Hearers: First, when they teach not at all, because Faith cannot be had without hearing. Secondly, if we teach not Faith, and that plainly; if they intent not the chiefest part of their labours to inform men in the doctrine of Faith (under which is contained the whole doctrine of the Sinners reconciliation with his God) though they inform manners both for Piety and Righteousness, and busy themselves in other contemplative Divinity, yet have they not answered their Calling, but are woeful hindrances of Faith in the hearers. Let's in the People. Secondly, in the People Faith is letted three ways: 1 By errors in their judgements. 2 By corrupt affections in the Heart. 3 By certain things that befall their Conversation. There are five especial Errors, with any of which whosoever is infected, Faith is letted. First, when men think they are bound to follow their Callings, and to mind their worldly Employments; and therefore cannot spend the time about thinking of Sermons, Luke 14.16. etc. Our Saviour, Luke 14 16. in the Parable, shows, that though men give Heaven fair words, yet they take not a course to get it: but what lets them? Is it Whoredom, Drunkenness, Idolatry, Murder, breach of Sabbath, etc. No such matter, but only the abuse of lawful profits and pleasures. What more lawful than a Farm? what more honourable of all pleasures than Marriage? only observe that the voluptuous person saith flatly, He cannot come: and the worldly man, I pray you have me excused. Object. Object. Oh, but I confess, it were a great fault to leave minding heavenly things, to get superfluity and more than needs, as Farm upon Farm. But I want necessaries, if I had but sufficient my mind should not be so taken up, Solut. etc. Ans. Our Saviour shows that this is no sufficient excuse, by bringing in the man that had bought his five yoke of Oxen, than which what could be more needful, seeing he could not follow his Husbandry without Oxen? Secondly, a second Error letting Faith, is a close opinion of merit, which sticks fast in our nature. Thirdly, Faith is hindered, when the Mind is forestalled with an opinion, that an outward serving of God will serve to bring them near enough to God. Psal. 50. Esay 1. If they hear Service and Sermons, and receive the Sacraments, etc. they have done so much as they think is enough. Fourthly, many therefore never labour to get Faith, because they think it is impossible to take any such course, that they should get any assurance of the remission of their sins in this life, or if it be possible for others, yet it is not for them. Lastly, others think it possible to be had, and it is good to be humbled so far as to seek it with tears and prayers; and they think they do well that will not give over, till they have comfort that way, but yet they think all this ado unnecessary, and that they may be saved without it. In the Heart Faith is letted five ways. Let's in the heart. First, when men nourish the secret evils of their hearts, both in thoughts and affections, and make not conscience to repent for them. An evil heart is always an unfaithful heart; Heb. 3.12.13. therefore men are exhorted to take heed of being hardened through the deceitfulness of sin. Secondly, Worldliness is a great let of Faith, when men alone suffer their thoughts and affections to be taken up with continual minding of things here below, though they cannot be charged with any great covetousness. Thirdly, there is in men's affections an unwillingness to part with worldly pleasures and delights, and they are loath to lose their credit with their carnal friends, which they say they must do if they take this course. Fourthly, the world is full of common hope and presumption of God's mercy: men say, God is merciful, when they have neither comfort from the Promises of God, nor ground of assurance, nor witness of the Spirit of Adoption. Fiftly, Faith is letted, and men are kept from using the means to get Faith, and to seek God while he may be found, only through a fear lest if they should examine themselves, and search whether they had a true faith or not, they should find they had none, and then they should be troubled, and driven unto Melancholy despair, etc. Lastly, Le's in conversation. there are some things in men's carriage which greatly let and hinder Faith. First, a profane contempt of the word of God, either men will not hear, or but by starts, or they attend not, or not apply it to themselves, or not meditate of the doctrine afterwards, or not labour for the power of it in practice, etc. Secondly, the example of the multitude hinders much a Math. 7.13.14 Luke 13.23.24. , especially the example of wisemen and great-men in the world b john 7.45. to 50. . Thirdly, some when they go about the duties of Mortification and Faith, they are turned off before they get Faith; either because they find hardness of heart, or are overcharged with temptations or doubts of audience and acceptance, and that God will never look after such broken desires, etc. or else because they have not comfort presently, they grow desperate and say they shall have none at all, or else are vanquished with thoughts of Atheism injected, which many times prevails so strongly, that they can hardly be recovered again to any care to labour for Faith, till either bitter crosses or fear of Death or Hell awaken them. Lastly, Closeness is a great cause of want of Faith, when people will not discover their doubts and fears, especially to their Pastors being wise and merciful, and yet know not what to do, and cannot get information from public hearing. Here may be taken up a just complaint of the strangeness between the Shepherds and the Flocks: the one thinking he hath done enough if he preach to them, and the other if they hear him. There remains two uses of this Doctrine of Faith. uses. First, seeing there are divers sorts of Faith, and that many benefits may be had by a true Faith▪ and seeing that on the other side, there are woeful effects of the want of Faith, etc. It should teach us to try whether we have Faith or no: and that this may be known, we must understand; The signs of Faith. First, that before Faith can be wrought, the heart must be mollified by afflictions, by the continual dropping of the word of God, by the knowledge of our misery, by Legal fear, or lastly, by terrors from God. Secondly, before Faith can appear, Repentance will show itself, and that especially in two things: First, in godly Sorrow for sin past. Secondly, in the change of the thoughts, affections and life. As for godly Sorrow, it may not be denied, but that it may be without terrors in some, but never so easy in any, but these three things are true: 1. That they grieve because they cannot grieve. 2. They hate their special sins. 3. They reform both inwardly and outwardly. Thirdly, Faith, after the softening of the heart and Repentance, shows itself in six things: First, in an honourable opinion ready to believe all the word of God, though it make never so much against our pleasure or profit. Secondly, by the Combat between the flesh and spirit. Thirdly, by the holy Desires after remission of sins, and holiness of life, witnessed by constant Prayers, and diligent use of the means. Fourthly, by a fixed Resolution, reposed upon the way of God, though they find not comfort presently. Fiftly, by the forsaking of the world, and pleasures of sin c Heb. 11.25. . Lastly, by the purging out of the evils of the thoughts and affections d Mat. 5.7. Acts 15.9. . As for joy, Peace, Thankfulness, Admiration, Love, and Desire to convert others, etc. they belong to Faith grown, not so apparently to Faith begun. Use. 2. The defects of the common Protestants Faith. Lastly, here might justly be taxed the defects and wants that are found in the common Protestant. The Faith of the Protestant at large, is faulty: First, because he knows no time of spiritual birth, and yet he can tell to a day when he was borne in nature. Secondly, they seek not unto the means spiritual to get Faith. Thirdly, they rest in other things in stead of Faith, as Knowledge, Hope, etc. Fourthly, their Faith is commonly either Historical or Temporary; for either it is enough to believe that Christ died for sinners, or else if they believe the Articles of the Creed to be true, and be no Papists, but sound in the matter of justification, and receive the Sacrament, especially when they are sick, all is well, or if they believe the word of God to be true, or especially if they can be willing to hear Sermons, etc. Fiftly, they regard not Gods promises to apply them, nor to live by Faith, they hold both to be absurd. Sixtly, they want the judgement that Divines call the judgement of goodness. Lastly, they do not believe that application is of the nature of Faith. Heard of.] In that their graces are heard of, and by several relation the fame of them is spread, four things may be observed. Obser. 1. Grace will be heard of, and observed, if it be true Grace. 1 It is hard to have any saving grace, but it will be perceived and observed, and that for divers causes: First, Grace cannot be without fruit external, and by their fruit ye shall know them. Secondly, God doth not ordinarily give saving Grace, but it is gotten in or after some great affliction. A man may get much general knowledge, and go far in a temporary Faith, without any great pain or perplexity, but the pains of travail do usually accompany the birth of any saving Grace. Neither is there any such hearkening after a child borne in nature, as there is after an afflicted conscience now ready to be delivered of any eternal Grace. Thirdly, Grace cannot be received but it works a great change and alteration of disposition and practice, of affection and carriage, it will work an alteration general, inward and outward. Now all this stir in reforming is liable to observation. Fourthly, the Devil usually lieth still whiles men please themselves with the effects of Historical and Temporary Faith, because they feed presumption; but so soon as justifying Faith is got in the least measure, and works by purifying both the heart and life from beloved sins (though it work never so weakly) he bestirs himself and his agents by carnal counsel, temptations, reproaches, slanders, difficulties, and a thousand devices, to make this birth painful, and if it were possible, abortive: the Flesh boils, the Devil darts fire by injection, the World hatefully pursues and wonders at the sudden restraint and retiring, john 16. 1 Pet. 4.4. Esay 59.15. if Men run not into the same excess of riot. He that restraineth himself from evil maketh himself a prey. Lastly, the Graces of God are like Lamps on a hill in a dark night, and like shining Pearls, and therefore cannot be hid. Use is, uses. first, for confutation of their resolution that will serve God, but it must be secretly; they will be sincere, but they like not to do it so as every body may note them; they will go to heaven, but for ease, it must be in a featherbed, Indiscretion not the cause of the reproaches and troubles of true Christians. and for closeness it must be out of their Closets: these men mean to steal their passage; and these kind of people commonly think, that the true cause why others are so talked of is, their indiscretion, and rash and needless thrusting out of themselves into observation; but in the whole business they deceive themselves: for it is not possible to be friends with God and the World; to have GOD, his Word, People, and Spirit, to witness to us, and to have the World to praise and applaud vs. And for Indiscretion, it is a prejudice let fall by the Devil, and taken up by carnal men without considering that reproachful observation hath been the lot of the wisest and holiest Saints that ever lived; yea, the portion of the Prince of the Saints. Secondly, it may be an especial comfort to all the Servants of God, that find their names encountered with straying reports, and the World suddenly bent against them round about, when yet many times they rather find purposes than practices of Grace. I say, they may gather comforts diversly: first, it is the portion of all God's people: secondly, it is a sign they are now no more carnal persons; for, if they were of the world, the World would not thus hate his own: john. 7.7. thirdly, their praises are with the Saints, and as now they taste of the cup of their affliction, so they shall reap the incomparable privileges of their communion. A Question in the second place may be propounded: and that is how their Faith can be heard of? Quest. Ans. seeing it is an inward Grace, how it can so outwardly be known? Ans. Faith in itself hidden and secret, doth in people converted, Faith makes itself known divers ways. make itself known by certain demonstrative effects of it, as by Confession in time of persecution, when the defence of the truth in any part of it is required; by constant Profession, notwithstanding the scorns and disgraces of the World; by Victory over the World, when men retire themselves, and will not live by example, contemn all earthly vanities, and use the world as if they used it not; by their love to the word of God more than their appointed food; by the reformation of their own lives; by the exercise of Faith in their callings, not hasting to use ill and unlawful means, not sacrificing to their own nets; and lastly, by their love to God's people. Seeing Grace and Fame are companions, we may learn that the surest way to get a good name, The surest way to get credit is to get Grace. Philip. 4.3. Mat. 18. Psal. 15.4. Psal. 16.3. Prou. 19.1. is to get Grace: for then their names are written in Heaven: they are known of Angels, they are imprinted in the hearts of God's people. A good man honoureth them that fear God: And David saith, They are the only excellent ones, and all his delight is in them: And of the same mind is Solomon, even of the poor Child of God, Prou. 19.1. Yea, they have a name in the very conscience of wicked men, yea, their very enemies: which appears in this, that they spend more thoughts about them then the greatest Potentate, and would gladly die their death; yea, a faithful man is honoured when he seems contemned. And on the other side, a wicked man is ever at the greatest in his own eyes, and is not able to conceive, that they that so much depend upon him, and crouch to him, should contemn him, A sinful person is a shameful person. as certainly they do: for every sinful person is a shameful and vile person. Yea, so sovereign and sure a means is Grace for the attaining of a good name, that it causeth the stains and blemishes of former infamous sins to be blotted out. Esay 25.8. When God takes away sin in the Soul, he will take away rebuke from the name. And this, God (that hath the hearts of all men in his hands) works both wonderfully and secretly. Who doth not honour David, Peter, Magdalene, and Paul, notwithstanding their great sins and faults? The last thing here to be inquired after is, whether it be not Vainglory to seek fame and estimation, It is not always vainglory to seek fame. and to be heard of amongst men. Ans. It is not simply a sin to seek an honest report amongst men; let them contemn their names that mean to be allowed to live in presumptuous sin: A good name is better them riches. Ecol●s. Matth. 5. Phil. 2. And Christ commandeth that our light should shine that men might see our good works. And the Apostle wils them to hold for the light of the word of truth in the midst of a crooked and froward generation. But glory is then vain, Four things make glory vain. first, when it is sought in vain things: secondly, when men seek praise for the show of that that is not: thirdly, when they make it the chief end of their actions: fourthly, when it makes men proud and vicious: otherwise it is an honest joy that comes of a good name, and a reason to bear many crosses in other things patiently, where men may support themselves with this comfort of a good Name. And of your Love to all Saints. HItherto of Faith, by which we embrace CHRIST, the head. Now it remains that I entreat of Love, by which we embrace the SAINTS, the members. By the one we are joined to Christ, by the other to the members of Christ. john 3.17. Love is either in God, or in man: In God it is an Attribute: in man an Affection, or a quality in the affection. Love is a vice three ways. Love, in man, is either a vice or a grace. It is a vice, when it is set upon a wrong object, or is disordered, and that three ways; first, when we love things unlawful as Sin; secondly, when we love things lawful, but too much, as the World; thirdly, when Love is turned into Lust, and so is the mother of Fornication, Adultery, Incest, and such like. All love is a grace (for I omit bare natural affections.) It is only in the Saints, and so they love, first, God and Christ, as the fountains of all Natural and Supernatural blessings: secondly, they love the means of communion with God and Christ, and thus they love the word of God, Psalm 1.2. and thus they love the second appearing of Christ. 2 Tim. 4.8. thirdly, they love man, and so their love is either to all men, to their enemies, or to the Saints. Of this last here. Concerning this love to God's children, if the coherence and the general consideration of the words be observed, Concerning love 7. things may be noted from the coherence. seven things may be noted; first, that the love to God's children, is a grace supernatural as well as faith; Hereby we know that we are translated from death to life, because we love the brethren. And again, Let us love one another, for love cometh of God, and every one that loveth is borne of God. observat. 1. Hence it is called, The love that God hath in vs. Yea it is derived from that precious love wherewith God loved Christ. 1 john 3.14. 1 john 4.7. 1 john 4.16. john 17.26. Secondly, we must first be joined to Christ by faith, before we can get any sanctified affection to man; all human affections in carnal men want their true comfort, profit, and constancy, because they are not seasoned by faith in God; observat. 2. till a man do labour for his own reconciliation with God, he can never get a sound affection to God's children, nor reap the heavenly privileges of communion with Saints. Thirdly, observat. 3. to love God's children for any other respects, then because they are Saints, is a mere Natural affection, not a Spiritual grace; a wicked man may love a child of God, for his profit, pleasure or credit sake, for his company sake, or for his amiable qualities, in conversing, & such like: but the right love, 1. john 5.1. is to love them, as they are sanctified, as they are begotten of God, and for Spiritual respects, and thus he that giveth a Disciple a cup of cold water, in the name of a Disciple, Mat. 10.41, 42. shall not lose his reward. Fourthly, observat. 4. nothing can make more to the praise & credit of men than faith & love, the highest praise of a man's good estate is to be able to show that he believeth his own reconciliation with God, and that he loveth God's children; He doth not say he was glad at heart when he heard of their riches, honours, etc. But when he heard of their love to the Saints, and their faith in Christ. 1. Thessal. 3.6. The good tidings of the faith and love in the Thessalonians was a great consolation to Paul in his affliction, and all his necessities. No better news can be brought him, and therefore he prays the Lord to increase them, not in riches and the pleasures of this life, but to make them abound in love one to an other. Fiftly, observat. 5. Galat. 5.6. Ephes. 6.23. 1. Tim. 1.14. whosoever doth actually believe, doth actually love, they are inseparable companions; Faith worketh by love: Hence he wisheth the people not barely love, but love with faith: so as commonly they are together in the same degrees also: If no faith, no love; if a show of faith, but a show of love, if a purpose of faith, but a purpose of love; if a weak faith, a weak love; if an interrupted faith, an interrupted love; if often at odds with God, often at jars with men, they are begotten by the same seed, given by the same God, received by the same Saints, and lodged in the same heart. Sixtly, observat. 6. 1. john 2.9, 10. 1. john 3.16. there is no hope of heaven, if no love to the brethren; He that saith he is in the light, and hateth his brother, is in darkness until this time. And, Whosoever hateth his brother, is a manslayer: And we know that no manslayer hath eternal life, seventhly and lastly, observat. 7. he that loves one Saint truly, loves any Saint; and therefore the Apostle in the praise of their love commendeth it, for that it was towards all the Saints: to have God's children in respect of persons, is not to respect them at all aright; he that cannot love grace any where, loves not any for grace. The uses of all these observations briefly follow; uses. first, here is reproof, & that first of such wicked wretches as can love any but the Saints, these are in a woeful & damnable case, whatsoever their estate be in the world; secondly, of such as allow themselves liberty to hold God's children in suspense, they do not hate them, but yet they will be better advised before they be too forwards to join themselves with them: 1. john 5.1. But let these be assured, that till they be loved, God will not be loved. Secondly, here we may make trial by our Love to God's children, both of our faith and hope; as also of our love to God; and lastly, the manner of our affection viz. for what we love others. For natural affection hath his natural rewards: Lastly, the doctrine of love is a comfort two ways, first, if thou begin to love God's children, it is a comfortable sign thou art not without love to God, and faith in Christ: secondly, it is a comfort against slanders, reproaches, and molestations from wicked men; thou hast as much credit with them as God: if they loved God, they would love thee. It is a great comfort when a man's enemies be enemies to Religion, Note. sincerity, and holiness of life. Thus far of Love in general; In particular I propound four things to be further considered: first, the nature of this grace: secondly, the reasons to persuade us to the conscionable exercise of it; thirdly, the helps to further us: and lastly, what defects are in the love the world commonly boasteth of. For the first, that the Nature of this sacred grace may be the better conceived, two things would be weighed; first, what things ought to be found in our love; What things ought to be in our love. Seven things ought to be showed in our love. Roman. 12.15. secondly, in what manner love is to be expressed. And for the former of these two, true Christian love hath in all these, seven graces or duties: first, Uprightness in our own things, both in respect of Right and Truth: secondly, peaceableness in the quiet order of our conversation: thirdly, Courtesy in needful and loving compliments: fourthly, tenderness in the things that befall others, so as we can rejoice for them as for ourselves: fiftly, Liberality: sixthly, Society: seventhly, Clemency: Concerning these three last duties or branches of Love, it will be expedient to add something for further explication of them. Liberality. Liberality is required, and it standeth of two main branches; first, Hospitality, and then the works of mercy, Hospitality is required in these places, Rom. 12.13. 1 Tim. 3.2. 1 Pet. 4.9. Hebr. 13.2. But this duty stands not in the entertainment of drunkards, Wicked hospitality. and vicious persons, or in keeping open house for gaming and such lewd sports and disorders, or in feasting of carnal men: for this is so far from being the praise of great men, as it is a most shameful abuse▪ and one of the crying sins of a Land, able to pull down the curse of God upon such houses, and such housekeeping; but Hospitality stands in the kind entertainment of strangers that are in want, Heb. 13.2. and in welcoming of the poor, True hospitatalitie. that are in distresses: and lastly, in the friendly, and Christian, and mutual exercise of Love, in inviting of God's children to our houses or tables. Works of mercy. Works of mercy are the second branch, and those are required of us as the needful duties of our Love: and these works are either in temporal things, and so are Almsdeeds; or in spiritual things. Love must show itself in Almsdeeds, Roman. 12.13. that is, in distributing to the necessities of the Saints: in relieving those that are impoverished and fallen into decay, Leuit. 25.26. by giving or lending, though they should not be paid again, Luke 6.35. upon the hope of a reward in heaven; and this to be done both to our power and without compulsion, for that will show the naturalness of our love. 1 Cor. 8.3, 8. Thus being ready to distribute and communicate, men may lay up in store for themselves a good foundation against the time to come: 1 Tim. 6.18, 19 and that that is well given will be a greater help in time of need, then that that is spared and kept. Spiritual mercy. There are works of mercy also in spiritual compassion over the souls of men: and thus the poor may be merciful to the rich, to wit, in labouring to win them to religion and sincerity, in praying, admonition, encouragements, and such like needful duties: and these are the best works of mercy that we can do for others, whom we love or pity. Society. Thus of Liberality, another thing required unto the exercise of Christian Love, is Society: It is not enough to wish well to the Saints, or salute them kindly, or relieve them according to their occasions, but we must converse lovingly and daily with them, make them our delight, company with them, and in all the mutual duties of fellowship in the Gospel to solace them, and ourselves with them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2.17. Roman. 12.11. This is that that Peter requires, when he chargeth that we should love brotherly fellowship: we should not live like stoics, without all society; nor like profane men, in wicked society, but we should both entertain a brotherly fellowship, that is, society with the brethren, and love it to. Acts 2.42. This was their praise in the primitive times; that they continued in the Apostles doctrine, and in fellowship and breaking of bread and prayers, making conscience, as well of Christian society, as of hearing, praying, and receiving the Sacraments. The holy Apostle Saint Paul blesseth GOD for the Philippians, that they did not only make conscience of receiving the Gospel, Philip. 1.5. Phil. 2.5. but also of fellowship in the gospel, and that from the very first beginning of their entrance into Religion. This was the comfort of their love, and fellowship of the Spirit. The last duty of love is Clemency, and this stands in the right framing of ourselves in respect of others: and unto the practice of clemency, divers things are required of vs. 1 Pet. 4.8. First, to cover the faults of others. Love covereth the multitude of sins: Secondly, Genes. 13.18. Roman. 14.15. to avoid the occasions of stirring the infirmities of others. And here we are bound to forbear our liberty in indifferent things, rather than we should offend our brother: If thy brother be grieved for thy meat, now walkest thou not charitably▪ It is to be observed, that he saith, thy brother: for it matters not for the cavils and reproaches of idolatrous and superstitious persons that never regarded the sincerity of the gospel: 1 Cor. 13.7. Thirdly, to take things in the best part, Ephes. 4.16. Love believeth all things, it hopeth all things: Fourthly, in our anger both to be short (Let not the Sun go down upon your wrath) and also to be more grieved for their sin with whom we are angry, Mark 3.1. than kindled against their persons; as it is said of our Saviour, He looked round about upon them angrily, prover. 15.1. 1 Corint. 6.7. Gen. 13.8.6. Mat. 17.25.26 Roman. 12.21. Ephes. 4.31. mourning for the hardness of their hearts: Fiftly, to appease the anger of others; and that either by soft answers; or by parting with our own right; or by overcoming evil with goodness. Lastly, clemency stands in the forgiving of trespasses done against us; Be tender hearted, forgiving one another, even as God for Christ his sake forgave you: So that unto Christian love, is requisite a peaceable, courteous and tender carriage, hospitality and a liberal distributing to their wants, both in temporal and spiritual things, a covering of their faults, avoiding of occasions of scandal, a loving composing of ourselves in matters of wrong, and a daily and cheerful association with them. Thus far of the gracious branches of Christian love. Now the manner how we should love God's children, Matth. 19.19. & 22.39. Four things in the manner of our love. 1 Pet. 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is to be considered: first in general, we should love them as ourselves: and therefore in all our dealings to do as we would be done by: we are to love man in measure, viz. as ourselves, but God above measure. But to consider of the manner of our love more specially, the particulars may be referred to the four heads mentioned 1 Pet. 2.22. First, we must love brotherly, that is, not as we love our beasts, or as we love strangers, or as we love our enemies, but as we would love our dearest natural brother, with all tenderness and naturalness of our affection: Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12.9. 1 john 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we must love without feigning, without hypocrisy: and this is explicated to be not in word and tongue, out in deeds and in the truth: not only, truly, for it cannot be a true love unless it arise from a holy agreement in the truth: Thirdly; it must be with a pure heart, and then we love with a pure heart, first, when our affection is grounded upon knowledge and judgement: Philip. 1.9. secondly, when it is expressed in a Spirit of meekness: Thirdly, 1 Corint. 4.21. when it is free from wrath or aptness to be offended, from envy, from pride, and swelling and boasting, from self-love, when men seek not their own things, 1 Corin. 13.4.5 and from evil suspicions: Fourthly, when it is exercised in holy things, so as no affection can make us rejoice in the wickedness of them we love: 1 Corint. 13.6. Fiftly, when it is manifested in long-suffering and all-suffering; 1 Corint. 13.7. when we believe all things, and hope all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lastly, we must love fervently: and this hath in it Speediness, a prover. 3.28. Diligence b 1. Thes. 1.13. , (called Labour in love c Hebr. 6.10. ) Cheerfulness d 2. Corin. 9.17 , Earnestness and heat of affection (and this is to follow after Love e Galat. 5.13. 1 Thessal. 3.12. , and to the end it is without interruption f Ephes. 5.2.3. Motives. Matth. 24. . Now, because these are the last days, wherein the most have no Christian Love at all, and many have lost the affection they had; so as their Love is grown cold, and the most even of the children of GOD in all places are exceedingly wanting to their own comfort and spiritual content, in the neglect of the duties of Love one to another, but especially in the duties of a holy fellowship, and mutual society in the GOSPEL, and the rules of Clemency: and that men might be kindled with some sparks of desire to redeem the time, and gain the comforts they have lost, and seek the blessings of GOD in a holy Society, I have thought good in the second place to propound out of the Scriptures Motives, as they lie here and there scattered in the holy Writings, to incite and persuade all sorts of men, especially Professors, to a more conscionable respect of this mutual love. From example. The first Motive may be taken from Example, and that both of God and CHRIST; God made his infinite Love apparent to us in that he sent his only begotten Son into the world, that we might believe in him, and he might be a reconciliation for our sins, 1 joh. 4.9.10.11 and therefore ought we to love one another, yea so to love one another. Shall the most high GOD fasten his love upon us, that are so many thousand degrees below him; and shall not we love them that are our equals, both in Creation and Regeneration? Shall the Lord be contented to respect with an appearing love, and shall we think it enough to carry good affections to our brethren, without manifestation of the outward signs and pledges of it? Was there nothing so dear unto GOD as his Son, and did he give us his Son also to assure us of his love; and shall the love of the Saints be ever by us any more accounted a burdensome and costly love? Hath God sent his Son, out of heaven into the world, and shall we sty ourselves up, and not daily run into the company of the members of CHRIST? Was CHRIST sent that we might have the life of grace in holy and heavenly and mystical union, and shall not we as fellow-members in all the duties of a Christian society stir up, nourish, and increase that life so given? Note. As Sincerity is the life of Religion, so Society is the life of Sincerity. Was Christ given a reconciliation for our sins, and shall not we strive to overcome one another in the religious temper of our affections, and the free and willing, covering or forgiving of trespasses and wrongs? Our Head, our Saviour, our Lord, our Prophet, our Priest, our King (that we might perceive his love) laid down his life for us; and should not we imitate so incomparable an example, 1 john 3.16. though it were to lay down our lives one for another? From Commandment. The second Motive is, from Commandment: it is not a thing arbitrary for us to love our brethren as is before expressed. Courtesy, peaceableness, liberality, society and clemency, are not things we may show, or not show, at our pleasures, but they are necessary; such as if they be wanting, a sin is committed, nay grievous sins, john 13.34. even against the commandment of Christ, joh. 13. As I said to the jews, whither I go can ye not come, so to you also I say now, a new commandment give I you, that ye love one another, even as I loved you. He shows here, that whereas they might be grieved that they should lose Christ's bodily presence, he had appointed them a course for their solace, and that was instead of Christ, as fellow-members in Christ's absence in the world, to strive by all means to delight themselves in loving society one with another. And this Commandment he calls a new Commandment, not in respect of the matter of the duty; for that was always required, but in respect of the form of observing it; for the old general rule was, That thou shouldest love thy neighbour as thyself: but now that form (as I have loved you) hath in it something that is more express, and for the incomparable sufficiency of the precedent, is matchless, and more full of incitations to fire affection. Again, the person that gives it, and the time, is to be considered: I now give this commandment. Men are used, that have any sparks of good nature in them, to remember, and carefully to observe the last words of their dying friends, especially if they charge not many things. Why, these are the last words of Christ, the night before his death; even this one thing he doth especially charge upon us: Namely, while we abide in this flesh, and are hated of this world, and want those glorious refreshings would come by the presence of Christ, to unite ourselves in a holy bound of peace and love, john 16.12. to be kept & strengthened by mutual endeavours in the performance of all the duties of holy affection, and that till Christ shall gather us unto the glory that he hath with the Father. The third Motive may be taken from the benefits that may be gotten by love: From profit. and these are divers. First, Philip. 2.1. there is much comfort in love: the Lord doth usually and graciously water the society, conferences, prayers and other duties performed mutually by the Saints, with the dews of many sweet and glorious refreshings, by which they are daily excited, inflamed, and encouraged to a holy contentation in godliness. Secondly, Love is the fulfilling of the Law: not only all the duties belonging to human societies (of which he there entreats are comprehended under love, Roman. 13.10. How Love is the fulfilling of the Law. as by that great band that tieth all estates and degrees) but also, is the fulfilling of the Law by effect; in that, first it causeth abstinence from doing evil to our neighbour: Secondly, it causeth men to make conscience of fulfilling the Law, and that which is there generally spoken if it be applied to the love of the Saints may have his special truth in this, that there is nothing in outward things doth more fire the heart of a man to the love of and labour after a godly life, than a daily loving society with God's children, in whom we see godliness, even in an experimental knowledge, not laid before us in precept, but described unto us in practice, with the rewards and fruits of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea love may be said to be the filling up of the Law, as the word seemeth to import in this, that it clotheth the duties of the Law, with the glory of a due manner, and seateth them upon their due subjects, with the unwearied labours of constant well-doing. Thirdly, the due performance, and daily exercise of the mutual duties of love, would be a great testimony and witness unto us for the satisfying of our consciences in the knowledge of such great things, as otherwise are exceeding hard to be known, as first it is not every body's case to have the Spirit of grace, or when they have it to discern it, yet by this love it may be discerned, Galat. 5.22. for it is one of the inseparable fruits of the spirit: Secondly, many men follow not Christ at all, and among the followers of Christ a great number are not true Disciples. john 13.14. Now by love may all men know that we are Christ's disciples: Thirdly, the wind bloweth where it listeth: And, that which is borne of the flesh is flesh: and therefore great Masters in Israel and Teachers of other men may be ignorant of regeneration: john 3. yet thereby may we know that we are borne of God, 1 john 4.7. and do rightly know God, if we love one another. Fourthly, if we would seek God to find him; behold, If we go to the East, job 23.8.9. he is not there: if to the West, yet we can not perceive him, if to the North where he worketh yet we cannot see him: he will hide himself in the South, and we cannot behold him: 1 john 4.12. How much more is the way of God in the heart of man unsearchable? And yet though no man hath seen God at any time; if we love one another, God dwelleth in vs. Fiftly, the election of man before time, is like a bottomless gulf, and the making of man blameless and holy in heaven is a dreadful mystery, and yet those two glorious branches, whereof th'one sprowts forth even beyond time, and tother reacheth up to heaven, nay into heaven; are both fastened upon this stock of love in respect of one way & manner of coming to know them. Ephes. 4.1.4. 1 john 3.14. To conclude, Salvation itself, even our own salvation is known by the love to the brethren, as is clear, & in divers other places of that Epistle. Zeph. 1.14. Lastly, the day of the Lord is a terrible day, a day of trouble & heaviness: the strong hearted man shall then cry bitterly: then the heavens being on fire shall be dissolved and pass away with a noise: 2 Pet. 3.10.11 1 Thessaly. 4.16 and, the elements shall melt with heat: the Lord himself shall descend from heaven with a shout, and with the voice of the archangels, and with the trumpet of God: then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power and great glory: Matth. 14.3. And who shall be able to stand in that great and fearful day? even all such as have finished their course in the love of God and his children; as certainly as we now find love in our hearts, 1 john 4.17. so surely shall we have boldness in the day of judgement. From the misery of such as love not Gods children. 1 john 2. & 3 The fourth Motive may be taken from the miserable state of such as find not in themselves the love of God's children; First, it is a palpable sign they abide still in darkness, and under the bondage of the first death: and in danger of the second death. Secondly, a man can never enter into the kingdom of Heaven without it; for every man can say, a murderer shall not be saved (so continuing:) Now it is certain, God hates a man that loves not his children as well as he doth murderers; 1 john 3.15. he that loveth not his brother, is a manslayer, and we know that no manslayer can inherit eternal life. Ephes. 3.17. Thirdly, till we love Gods children, we can never know what the length, breadth and depth of the love of God and Christ is to vs. God shows not his love to us till we show our love to the Saints: Lastly, for want of love in the hart, and the duties of love in conversation, the mystical body of Christ is exceedingly hindered from growing, both in the beauty and glory which otherwise would be found in the church of Christ. Ephes. 4.16. Lastly, to incite us yet more to the exercise of love, I propound three places of Scripture more. The first place is, Ephe 4.12. to 17. where may be observed 4. things, gotten by a holy union with the members of Christ and Christian society and affection. Ephes. 4. It furthers our gathering into the body: It is an exceeding great help in the beginning of our effectual vocation: Secondly, it furthers our edification in the building, and fits us for our room among the Saints. Godly society doth frame us and square us, and many ways fit us for our place in this building: Thirdly, loving affection to the members of Christ and mutual society doth much profit us, in respect of our growth in the body: and that till we become perfect men, Verse 13.16. and attain to the age of the fullness of Christ: Fourthly, this holy love is a great fence to the judgement against false and deceitful doctrine: he is not easily carried with every wind of doctrine, nor unsettled with the vain deceits of men, that can follow the truth, and the means thereof in a settled and well grounded love to God's children. But on the other side, how easily are such men deluded and thrown off from their purposes and comforts that did never join themselves to God's children? The second place is, 1 Peter 4.7.8. where the Apostle exhorteth to sobriety in the use of the profits and delights of the world in meats and drinks, riches, recreations and apparel, and withal to spend their time here in spiritual duties, especially Prayer; watching thereunto, both to observe all occasions and opportunities to pray, as also noting the mercies of God we find in Prayer, with our own corruptions in the manner, and the glorious success of prayer, in prevailing with God: But above all things, he wills them to have fervent love: and yieldeth two reasons or motives; first, the end of all things is at hand: and therefore it is best loving and making much of those, that after the dissolution shall be great heirs of heaven and earth: secondly, Love covereth the multitude of sins, it hideth the blemishes of our natures, and fitteth us for the comforts of Society. Notwithstanding the infirmities accompany even the Saints while they are in this vale of misery. The third place is, 2 Pet. 1.7. etc. where he largely persuadeth men to get holy graces into their hearts, and to express holy duties in their lives: among these, as chief, he instanceth in brotherly kindness and love; to this end he bringeth divers reasons: first, it will set our knowledge a work, which else would be idle and unfruitful; Verse 8. and where should we unload ourselves of the fruits of knowledge, which men get in God's house, better than in the houses of the people of God: secondly, he that hath not these things, is blind; or if he have sight and wit enough for this world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet he is purre-blinde, so as he can see nothing that is far off (as eternal things are) but only things near, such as are carnal things: the want of love to God's people is a palpable sign of a purblind carnal man: thirdly, the want of love, and the other graces there named, Verse 9 is a sign of a spiritual lethargy, even that a man is fallen into a forgetfulness of the purging of his old sins, that is, it is a sign that a man lieth under the guilt and filth of all his former sins, and never feels the weight of them, or considers the danger of them: Fourthly, Love, with the fruits of it, Verse 10. do make our calling and election sure: Fiftly, loving society and brotherly kindness is a great means of perseverance, if ye do these things ye shall never fall: Lastly, by this means an entrance shall be ministered unto us abundantly, into the everlasting kingdom of our Lord jesus Christ; Verse 10. Verse 11. both because it mightily furthereth faith and hope: As also, because by these means eternal life is begun on earth, in respect of communion both with God and the Saints. Thus far of the Motives; The helps. Helps follow. These helps are such as serve both for the begetting & nourishing of a holy love, to & with God's people. There are eight things that are great furtherances of holy life. First, the conscionable hearing of the word of God, for in God's house doth the Love fire the heart and holy affections, and teach the right ordering of them. How came those Colossians by their love to the Saints, no otherwise but by hearing the word of truth, which discovered unto them who were God's children, and did daily fence them, against the scorns and reproaches which the world laded them withal. Secondly, we must get faith and hope as the coherence shows: for till we be soundly humbled to seek God's favour, and find our hearts possessed with the care for & hope of a better life, we cannot receive Gods children aright into our hearts: But no man was ever truly touched in conscience, and had unfeigned desires of remission of his sins. Neither did ever a man seriously seek after the things of a better life, but he did love God's children above all the people of the earth: and it is true of the measure, that as we grow in faith and hope, so we should grow in love and in the comforts of God's favour. 1 Pet. 1.22. Thirdly, would we love brotherly, without feigning, and fervently; then we must get our souls purified, through the spirit, in obeying the truth i. we must make conscience of the duties of mortification (as of so many purges) to cleanse our thoughts & affections, of dwelling and reigning lusts & evils: for secret sins entertained and delighted in within the affections and thoughts do exceedingly poison affection both to God and man: this is that the Apostle meaneth where he saith, 1 Tim. 1.5. Love must come out of a pure heart. 2 Tim. 1.7. Fourthly, we must stir up the spirit of love. The spirit of God is a spirit of love, and we must stir it up by nourishing the motions of the same, putting courses or ways of expressing love into our minds; and by prayer, meditation, or any other means that may inflame our hearts to a holy affection. 2 Tim. 1.13. Fiftly, it profiteth much hereunto to get and keep in our minds, a pattern of faith and love, even a draft of the things that concern faith in God, & love to the Saints: that we might always have a frame of all holy duties that concern this holy affection: this was their care in the Primitive times, as appeareth, 2 Tim. 1.13. Sixtly, to be sound in these 3. things, Faith, Love, and Patience, requires most an end Experience, and a daily acquainting ourselves with the things of the Kingdom of Christ. When we are driven by often crosses to seek comfort in God's children, and by much observation do find the worth of the comforts that arise from holy Society with them; Many are the incredible weaknesses that discover themselves in the hearts of younger and weaker Christians: Tit. 2.2. but it is a shame for the elder men, if they be not sound in love, Tit. 2.2. Seventhly, we must by all holy means strengthen, and encourage, and set ourselves upon perseverance in the profession of our hope, Hebr. 10.24. Note. for if once we give over profession, it will be easy to see love vanish; a wavering profession is unconstant in love. Lastly, if we would never forsake the fellowship we have one with another, as the manner of some wicked hypocrites and damnable Apostates is, than we must with all Christian care, Consider one another's weaknesses and wants; and be continually provoking, Hebr. 10.25. inciting and encouraging one another to love, and to good works. Thus of the helps. The defects of the common Protestants love. In the last place I propounded to be considered, the defects that are found in the love that is abroad in the world, with which the common Protestant pleaseth himself. I will not here complain that love is turned into lust, and that that damnable infection hath stained heaven & earth, and polluted our houses, brought a curse upon our Assemblies, debased our gentry, dishonoured our Nobles, corrupted our youth, and made heavy our elder Age: or show how it hath brought upon us famine and pestilence: but to let this pass, I will speak of the honester love, and wherein think you standeth it? First, in the civiller sort, in compliments: never more compliments and less love: Secondly, in freedom from suits a Law, and quarreling; they are in charity with all the world, if they can show that they never were quarrelsome, or that they are friends again: Thirdly, in the baser sort it is mere Alehouse friendship, their love stands wholly in going to the Alehouse together; these are the only fellows and good neighbours; and commonly, here is set up the devils bench, and Proclamation made of free pardon for filthy Ribaldry, for drunken spewings, and Viperlike slanders belched out against good men. Fourthly, many out of their ignorance, know none other love then of themselves, or for themselves of others: But yet more plainly the defectiveness of the common Protestants love appears diversly. First, by the usual sins which are rife amongst them, even such as batter the fortress of love. How can they please themselves in their charity, if we consider how Malice, Revenge, Anger, Slandering, Backebiting, and all sorts of provocations to anger, are everywhere abounding? What more usual than Self-love? what more common than Envy? Shall I instance? The Tradesman while he is rising is so fleshed with success, and stuffed with the greedy desire of profit, that he cares not whom he wrongs, nor how much he becomes prejudicial to other men's trade: But this man is not so filled with Self-love, but the declining Tradesman that hath overlived his prime, is every way as well filled with Enuy. And thus men are not in charity neither full nor fasting. Secondly, it appears to be defective in the Objects of Love, in a chief Companion of Love, in the Parts of Love, and in the Manner of loving. For the first: the only men that are chiefly to be loved, and our affection to be spent upon, are the Saints; that is, such religious persons as make conscience of all their ways: but are these the men the common Protestant loves? Oh times! oh manners! what men find worse entertainment in the world than these? Is not the least endeavour after holiness chased and pursued with open hates, dislikes, slanders? Can a man refrain himself from evil, and not be made a prey? Doth there any live godly, and they persecute him not? Away false wretch, sayst thou, thou art in charity with all men, and yet canst not bear the Image of God in a child of God? For the second: all true Love ought to be accompanied with Faith; yea, it ought to be founded upon Faith: and therefore herein is the common love of the world defective, that a communion with men is not first sanctified by union with God. These men that boast so much of their charity never made conscience of seeking the assurance of God's favour in Christ, neither ever travailed under the burden of their sins, so as to seek forgiveness as the true blessedness. Thirdly▪ the common Protestant is exceedingly to blame in the very main duties of Love; no tenderness of heart, no true Hospitality, and for mercy to the poor the old complaints may be taken up, Hosea 4.1. Esay 57.1. There is no mercy in the Land: Merciful men are taken away. We may now adays wait for some samaritan to come and prove himself a neighbour: and for society and fellowship in the Gospel with God's people, it will never sink into the understanding of these carnal men, that that is any way expedient: and finally, in all the branches of Clemency before expressed, where is the man that makes conscience of them? And for the last, it is easily avouched, that the Love that is found in the most men, is neither brotherly nor without gross feigning and hypocrisy, nor proceedeth it from a heart in any measure purified; and lastly, it is so far from being fervent, that it is stone cold. Thus of love. Verse 5. For the Hope's sake which is laid up for you in Heaven. IN these words is mentioned the third Grace, for which the Apostle gives thanks, and that is Hope. Hope is here taken both for the thing hoped for, viz. the glory of heaven, as also the Grace by which it is apprehended, but especially the latter. Heaven is diversly accepted in Scripture; sometimes it signifieth the Air a Deut. 28.12. Mat. 16.16. ; sometimes it signifieth the whole upper world that compasseth the earth b Gen. 49.25. Mat. 3.16. ; sometimes for the Kingdom of Grace and the means thereof c Mat 3.2. & 11.11. ; but most usually for the place of the blessed, and the glory thereof; and so it is taken here. Hope, as it is here considered by the Apostle, looks two ways: first, by relation to, and coherence with Faith and Love, [for the Hope's sake:] secondly, by a full aspect upon the object of it, which is intimated in the Metaphor [laid up▪] and expressed in the word [Heavens.] Doctrines from Coherence. observat. 1. One Grace crowneth another. First, of Hope, as it is to be considered in the Coherence. There is an admirable Wisdom and Mercy of God, in the very manner of dispensing of his Graces; for he makes one Grace crown another, and become a recompense and reward to another: as here for Hope's sake God's Children break through the difficulties of Faith, and the impediments and discouragements of love. When God sees how many ways the heart of man is beset in the spiritual combat, about the getting and exercise of those two Graces, he is pleased by his Word and Spirit to trumpet out victory by showing the glory of heaven, and to set on the Crown of Hope, as the assured pledge of full and final victory: it is Hope that plucks up the heart of man to a constant desire of union with God by Faith, and of communion with man by love. And the true reason why so many men utterly neglect the care to get a justifying Faith, and an inflamed Affection to God's Children, is, because they have no taste of the comforts of the evidence of a better life by Hope. observat. 2. Secondly, Faith and Hope are two distinct things: Faith believes the Promise to be true, with particular application of the Promise to ones self; and Hope waits for the accomplishment of it: Faith usually is employed about reconciliation and a godly life; Hope, for the most part, is taken up with the retired and affectionate contemplation of the glory of Heaven, the coming of Christ, the resurrection of the body, and temporal blessings, and deliverance, as they are shadows and types of the last and great salvation. observat. 3. Ephes. 2.12. Thirdly, Hope is no more natural than Faith and Love: the carnal man is without Hope in the world: not that wicked men are clean without all profession of Hope; for, few men are so vile but they profess and stoutly avouch their hope in God; but this Hope is vain, empty, without evidence or promise, such as can never profit them: and therefore in the eight of job he saith, job 8.13. that the Hypocrites Hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a Spider. Every carnal man is an Hypocrite. It is to be observed, that he calls wicked men (even all carnal and unconverted people) Hypocrites, and that fitly, for every Sinner is an Hypocrite in some degree; and if there were nothing else to prove it, their very Hope and wilful Confidence in the mercies of God, without all warrant from the Word, or testimony of God's Spirit, or their own Conscience, would undoubtedly prove it: and for the vanity of their hope it is fitly expressed in the comparison of the Spider's web. The silly Spider with many days labour weaves herself a Web, in appearance able every way abundantly to cover her, and fit her turn, but at the end of the week, the Maid with a Bosom sweeps all down. This poisonful Spider is every unregenerate man or woman, this Web is their Hope, in the framing of which they daily busy themselves, and in the coverture of which they vainly repose themselves; but when any Servant comes out of the Lords army to sweep with the Bosom of judgement or Death, the whole building of these imaginary hopes come suddenly and totally down. job 11.20. In the 11. of job and the 20. verse it is said, The eyes of the wicked shall fail, and their refuge shall perish, and their hope shall be sorrow of mind: In which words the holy Ghost shows that the time shall come, when those vain hopes shall be driven out of the souls of the wicked, and in stead thereof they shall be filled either with desperate sorrows on earth, or with eternal sorrows in hell. job 27.8. What hope hath the hypocrite when he hath heaped up riches, if God take away his soul? job 27.8. Noting that if carnal men (again called Hypocrites) will not forego their fond presumptions while they live, yet by too late experience they shall find them vain when Death comes. Object. Object. But then they mean to pray God to forgive them, and hope by their repentance then to find mercy for their souls. Solut. Sol. In the 9 verse it is answered thus; Will God hear his cry when trouble comes upon him? Quest. Object. But will not God hear men's prayers in the troublesome time of death? Solut. Ans. Not the prayers at that time made by such men: for they are Hypocrites, having upon them but the names of God and godliness, and will never in sincerity pray unto God at all times, neither in their death do they pray unto God because they delight in the Almighty; and therefore he shows Verse 10. that seeing they delight not in God and godliness, and will not pray at all times; that is, as well in health as sickness, in prosperity as in adversity, while they might yet sin, as well as when they can sin no longer: therefore their hope of mercy in death shall fail them. Quest. Quest. But if true Hope be not natural, what is the difference between the Hope of the faithful, and this common Hope, that so ordinarily goeth up and down the world under the colours of it, or how may we try ourselves whether we have a right Hope or no? Ans. Ans. The true Hope is described in several Scriptures, by divers properties, which are no where to be found in carnal men. First, the true Hope lays fast hold upon the merits of jesus Christ only, and strives constantly to be established and assured d 1 Tim. 1.1. Psal. 31.24. ▪ The signs or properties of true Hope. But the common Hope is never emptied of carnal confidence and presumption, that God loves them for some good things or parts that are in them; neither doth it brook assurance, for with one breath carnal people are absurdly confident of God's mercy, and encounter the Doctrine of infallible assurance. Secondly, true Hope makes a man more humble, but the common Hope makes men more wilful and obstinate against God and his Ordinances. Lam 3.29. Thirdly, true Hope makes a man cheerful under all sorts of Crosses, by virtue of the very reasons grounded upon Hope; Rom. 5.2.5.4. but the common Hope of itself will not yield a man's heart support against any Crosse. Fourthly, the faithful man can suffer for his Hope e Acts 28.20. Rom. 8.24. , but a wicked man can show no chain unless it be for his sin. Fiftly, true Hope rests upon God's promise, though never so unlikely to be performed by outward and ordinary means f Rom. 4.18. ; but wicked men with their common Hope are perhaps able to believe they shall live well so long as they see and feel means, but without means they are without Hope. Sixtly true Hope will acknowledge as well as know g Tit. 1.2. ; but the common Hope cannot abide profession of Religion, it is enough there be a good heart to God. seventhly, true Hope is industrious in the use of all means to come to the end hoped; Psal. 37.3. but the common Hope is singularly slothful, it boasts of a sufficiency of knowledge, and yet neglects the sincere use of all God's Ordinances; it affirms deeply of going to heaven and yet cannot tell of one tear for sin, nor one hour truly spent in mortification: but trust thou in the Lord, and do good. Lastly, the true Hope seeks God's presence, and strives in sense to draw near to God; Psal. 73.26. but the common Hope is then at best rest when the heart is furthest off from the care, desire, or sense of God's presence, either in God's house or abroad. The fourth thing that I observe from the Coherence, concerning Hope, is the worth of the Grace. It is one of the three golden habiliments to adorn a Christian soul: and this I note the rather because it should move us to use carefully and constantly all the means that serve to breed or increase true Hope in us, and to get by prayer and practise all those things that cause Hope: and that we may get and increase our Hope, we must labour for: First, true Grace, 1 Thes. 2.16. Secondly, saving Knowledge, Psal. 9.10. & 78.7. Thirdly, Experience, Rom. 5.4. Fourthly, Patience and comfort of the Scriptures, Rom. 15.4. Fiftly, the joys of the holy Ghost, and peace of Conscience in believing, Rom. 15.13. Sixtly, above all, and for all these, the Spirit of Revelation, Ephes. 1.18. seventhly, the often meditation of God's Promises. Thus of Hope, as it is considered in relation to Faith and love. Which is laid up for you in Heaven.] In these words Hope is described in the object of it. Laid up,] (viz) by God in his secret Coffers, as a most worthy jewel: this Metaphor gives occasion to observe three Doctrines. Doct. 1. First, that Grace and Glory are a man's best treasures, and therefore we should labour for them more than any thing else, and if we have a comfortable evidence of them, to be contented though we want other things. Doct. 2. Secondly, that Hope is no common Grace, in that amongst many fair virtues which are common to wicked men, he locketh up this Grace of Hope as a special jewel he intends to keep only for his own Children. Doct. 3. Thirdly, that the evidence and grace of God's Children be in Gods keeping, and laid up safe in heaven, and therefore cannot be lost; and beside, when they die, there is of theirs in heaven before they come. Heaven.] Here I observe two things. Doct. First, that there is a Heaven for the Saints after this life: the Doctrine of Heaven is only proper to Religion; There is a Heaven. Nature hath but a dark glimpse of immortality, or any being after this life, and is full of stronger Objections than Answers: and as any are more lewd in life, they are more senseless of immortality. But concerning the estate of the blessed in heaven, Nature is wholly ignorant, yea, the Doctrine hereof is so divine, that Religion itself doth not fully purtray it out in this world to any, uses. yet as any are more holy it is more discerned. The consideration of heaven may urge us to many duties in general: if ever we would have heaven when we die, we must get holiness both imputed or infused while we live h Mat. 5.16. 2 Pet. 1.7. Mat. 7.21. 1 Pet. 2.11.14. Psal. 15. . We must be sure we be of God's Family i Ephes. 3.16. , and that we are borne again k john 3.5. Luke 13.5. . In particular, we should therefore acquaint ourselves with the Laws and Mysteries of God's Kingdom l Mat. 13.11.52 : and if we may come by the means to be effectually instructed in the way to Heaven, we should account of this Pearl, and rather than lose it, sell all we have to buy it m Mat. 13.44.45. . And we should above all things labour for the meat that perisheth not, but endures to everlasting life n john 6.27. : in as much as in the ministery of the word is many times found the Keys that open unto us the Kingdom of Heaven o Mat. 16.19. Rom. 10.6. . And in as much as riches may prove a singular hindrance, we should take warning, and see to it that they do not entangle us p Mat. 19.23. . And because in Heaven is our treasures, we should set our affections there q Mat. 6.20. Col. 3.1. , and prepare for our change and departure r 2 Cor. 5.1.2. 1 Thes. 1.10. . Giving allowance to no sin, no not the least s Mat. 5.10.19. : constantly professing and confessing Christ before men; that he may not deny us in that day t Mat. 10.32.33 & 5.10. . Yea, where God means to bestow heaven, he bestows heavenly qualities on men in this life, they are poor in spirit u Mat. 5.3. : they are eager after heaven and the things thereof x Mat. 11.12. : they are like Children, void of earthly carking and distressful cares y Mat. 18.2. : they are merciful z Mat. 25 34.36. : they love their Enemies * Mat. 5.44. . Secondly, the meditation of Heaven serves for reproof not only of Atheists, that would deny it, or Papists, that claim so great glory for their base merits; but also of the most Protestant's: for, are not the most such as can discern the face of the Sky, and yet have no discerning of the season, to get Grace and Heaven? to say nothing of those that by their gross and horrible sins have forfeited over and over the claim of any interest in the Kingdom of heaven, living in daily blasphemies, whoredoms, drunkennesses, etc. Yea, do not the better sort give Heaven fair words, and yet have their excuses why they will not come to God's Feasts when he invites them? Luke 14.17. And thus while men bless themselves God's curses usually devour them. Lastly, Note. it is a Doctrine of wonderful comfort to God's Children a Heb. 12.23. Luke 11.20. ; neither is this the peculiar advancement of some principal Saints, as Abraham, David b Mat. 8.11. & 13.31. , etc. neither should the miseries of this life before we come to heaven trouble us, seeing there is no comparison between the troubles of this life and the glory of the world to come, where there shall be no sin, sorrow, labour, weakness, disgrace, fear, death; where we shall enjoy the sweet presence of God, Christ, Angels, and just men, with unspeakable joys; perfect holiness, exquisite knowledge, and a total righteousness, and all this for ever. Secondly, Doct. 2. from hence also doth plainly arise this second Doctrine, viz. that the hope of Christians is in another world; there is their stay and comfort. When they seek by Faith the comforts of God's favours, and by Love separate themselves to the communion with God's Children, they find presently such a rent from the world, and all sorts of carnal men assaulting so their rest, that a little experience learns them the knowledge of this truth, that in this world, Rom. 8.24.25. and from the men of this world, and the things thereof, they must look for no peace or contentment. The Use is first, Use. 1. for Instruction, to teach us therefore to use the world as if we used it not, and so to care for earthly things and persons, as to resolve that Heaven is our portion, and there only must we provide to find some rest and contentment; Heb. 11.13. yea, therefore as strangers and Pilgrims we should seek and provide for our abiding City. Secondly, 2. this Doctrine gives occasion to answer that imputation that is cast upon many professors, viz. that forwardness in Religion makes them mindless of their business; and much hearing of Sermons makes them careless of their callings. Men may here-hence inform themselves, that howsoever Religion ties men to honest cares and daily diligence to provide for their families (else the very Scripture brands such Professors to be worse than Infidels, that make Religion a mask for idleness) yet seeing our hope is not in the world, therefore God's Children do well first and chiefly to seek the Kingdom of God and the righteousness thereof; and so to mind an earthly calling as it hinder not an heavenly, and provide means for a temporal life, as not to hinder the hope of an eternal life. Thirdly, 3. this Doctrine may much settle and comfort God's Children against the scorns and hates of the World and all sorts of carnal people, the World will love his own. Object. Object. Oh but why should they hate us? Ans. Because you are not of the world, Solut. and Christ hath chosen you out of the world, therefore the world hateth you. And therefore both provide for it, john 15.19. and bear it when you find it. Object. Object. But we will not be so rash and indiscreet to provoke men to hate and reproach. Solut. Sol. Vers. 20. They have persecuted Christ who was the fountain of all wisdom: and therefore it is a vain persuasion for any child of God to think by any discretion, wholly to still the clamours and hates of wicked men. And those men are grossly deceived and prejudiced that think the true cause of the troubles of God's children is their own indiscretion. Object. Object. It is strange they should hate us so; we never did them wrong. Sol. Vers. 21. Solut. All these things will they do unto you for my name sake: it is not your evil doing, but your holy profession of the Name of Christ, which is named upon you, that they hate. Object. Quest. But how comes it they should dare to be so presumptuous and so palpable malicious? Solut. Ans. It is because they have not known my Father, ver. 21. their ignorance of the Majesty and justice of God is the cause of it. Object. Object. If it be of ignorance, it may be easily pardoned them. Sol. Vers. 22. If I had not come and spoken unto them, Solut. they should have had no sin, but now there is no cloak for their sin; that is, if Christ by the preaching of the Word had not discovered their sins, and set before them the way of godliness, than it had been no such grievous and monstrous sin, but in as much as many men do lie in wilful ignorance, and will not be informed of the vileness of their course; therefore, before God, of all sinners, they are without colour or excuse. Object. Object. But may they not have good hearts to God though they do thus intemperately and unjustly malign and abuse the Preachers and Children of God? Solut. Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also, and cannot have a good heart to God. Object. Object. But it may be that Christ and Christians are hated the more securely by wicked worldlings, because they see nothing but their baseness and humiliation. Solut. Sol. Vers. 24. If I had not done works among them which none other did, etc. By which words our Saviour shows that no works of God for, by, or amongst God's Servants, can be so great testimonies of the undoubted certainty of the goodness and holiness of their cause; but wicked men will still, against all right, hate them. And therefore we should so inform ourselves by this and other Scriptures (vers. 25.) as to set down our rest, that in the world we must have troubles, and in Christ and heaven peace, and therefore lay up hope in our hearts, as God hath locked up our treasures in heaven. Thus of Hope. Thus also of the Grace for which he gives thanks. Whereof ye have heard before by the Word of truth which is the Gospel. Vers. 6. Which is come unto you, even as it is unto all the world, and is fruitful as it is also among you, from the day that ye heard and truly knew the grace of God. IN these words, with those that follow to the ninth Verse, is contained the second part of the Thanksgiving (viz.) his praise to God for their means of Grace. The means is either Principal, Vers. 5.6. Or, Instrumental. Vers. 7.8. The principal means is the Word, and this is described by six things: First, by the ordinance in which it was most effectual, viz. Hearing. Secondly, by the property which was most eminent in the working of it, viz. Truth. Thirdly, by the kind of Word, viz. the Gospel. Fourthly, by the providence of God in planting it amongst them, is come unto you. Fiftly, by the subject persons upon whom it wrought, You (the Colossians) and the whole world. Sixtly, by the efficacy, It is fruitful from the day. Thus for the order of the words. From the general I observe, out of all the words, two things. First, Doct. 1. that Nature directs not to the apprehension either of Grace or Glory: 1 Cor. 2.4. The Natural man cannot perceive the things of God: these Colossians had never known the face of God, nor gained the grace of Christ▪ had not God sent them the means. Briefly, this may inform us of the lamentable condition of such as live in their natural estate, only pleased with the desire or possession of the riches or gifts of Nature; and withal, shows us the Fountain of the want of Sense or care of Grace▪ and holiness, in the most Sense comes not from Nature, Who is a natural man. but from the Word: and he is a Natural man that is still lapped and covered with the vail of Ignorance, whose wisdom is cross to God's Wisdom▪ that lieth in gross sins like a dead man without sense, Esay 25 8. Rom. 8.6. Ephes. 2.1. Rom. 6. that serves some particular gainful or pleasing sin, without using aright any ordinance of God against it, and is without the spirit of Adoption, his heart never broken for sin, and without desire of righteousness. Secondly, Doct●. 2. it is a worthy blessing of God to any people, to have the Word of God amongst them. This is that men should be exceeding thankful for to God, Psal. 147.19.20. Esa. 2.3. And by the contrary, the want of the Word is a terrible famine. Use 1. uses For reproof both of men's profaneness in neglecting and contemning of the Word; as also of our great unthankfulness for such a mercy. 2. For comfort to God's children, that enjoy the Word and esteem it. The Word should satisfy us whatsoever else we want, both because it doth abundantly make amends for all other wants: and beside, it fits us with strength, patience, and comfort, to make use of other wants. 3. For instruction, not only to such people as want the Word to seek for it, and to plant themselves where they may have it, but also to such Landlords and great men, and rulers of the people, as would be thought lovers of their Countries, to use all means to see the Country and the Parishes under their power, provided of this holy treasure. Thus of the general Doctrines out of the whole Verses. The first thing in special, is the kind of ordinance in which the word was effectual, (viz.) Hearing. Whereof.] That is, of which, Heaven or Hope It is a great mercy of God to hear of Heaven before the time come it should be enjoyed, Doctr. or lost. If we heard not of Heaven till death or judgement, we should continue still in our slumber, drowned in the lust after profit or pleasures; we should be so far from finishing our mortification, as we should hardly begin to set about the washing of our own uncleanness both of hands and life; we should look upon Grace and Holiness with a dull and feeble eye: yea, it is good even for God's children to hear of it before they have it, both to support them in their crosses and discouragements, as also to pluck up their minds to holy contemplation, and to wean them from the love of base things; yea to inflame them to a greater desire to magnify and glorify the singular grace and mercy of God in these days of their pilgrimage. Ye have heard. Doctr. ] No man can get eternal graces, or an enduring contentment, arising from the hope of a better life, without the hearing of the word of GOD c Math. 17.5. Luke 16.29.30. john 8.47. . Quest. But tell us distinctly, what good shall men get by hearing of Sermons? Answ. Many are the singular benefits come to men thereby. First, What good comes by hearing Sermons. the holy Ghost is here given, Acts 10.44. Secondly, men's hearts are here opened, Acts 16.14. Thirdly, the fear of God doth here fall upon men, Acts 13.16. Fourthly, the proud and stony-hart of man is here tamed, melted, and made to tremble, Esa. 66.2. Fiftly, the faith of God's Elect is here begotten, Rom. 10.14. Sixtly, Men are here sealed by the holy Spirit of promise, Ephes. 1.13. seventhly, here the Spirit speaketh to the Churches, Revel. 2. eightly, Christ here comes to sup with men a revel. 3.10. : Let men tell of their experience, whether ever their hearts tasted of the refreshing of CHRIST, till they devoted themselves to the hearing of the Word. Ninthly, The painful distress of the afflicted Conscience is here or no where cured: by hearing, the bones that God hath broken receive joy and gladness, Psal 51.8. Tenthly, what shall I say, but as the evangelical Prophet saith? If you can do nothing else, yet hear, and your souls shall live. Esa. 55.4. Live I say, the life of Grace, yea and the life of Glory: for Salvation is brought unto us by hearing, Act. 28.18. and 4.16. Use 1. The use of this point is, First, for instruction: Let him that heareth hear b Ezech. 3.27. : yea, let all rejoice in the mercies of their God, that have tasted of this bounty of the Lord: blessed are your ears, in as much as you have heard: Many Prophets and righteous men have desired to hear the things that you hear, and have not heard them c Mat. 13.16.17 . 2. Secondly, for humiliation; under the consideration of the lamentable estate of such people as have not the Word preached unto them. How do the thousands, even in Israel, perish through the failing or wanting of Vision? Is there not almost millions of Men and Women that have scarce heard (by preaching) whether there be any holy Ghost? Oh the cruel torments that abide those soule-murtherers! Shall I name them? I wish their repentance, that so they might have a new name; but because lamentable experience shows that the unsavoury Salt seldom finds wherewith it may be salted; therefore it is the duty of all God's people to bow the knees of their hearts to God, beseeching him to inflame the hearts of those that are in authority, with such bowels of compassion, that they would in due time purge the Church of them, that so their names may no more be heard amongst vs. Whiles men lie sick of the spiritual Lethargy in their own hearts, they are little troubled with the distress of others; but if men would even in God's sight duly weigh, without shifting and prejudice, these propositions, viz, that the hearing of the Word is the ordinary means to convert men's souls to God, Rom. 10.14. 1 Pet. 1.23. etc. And that except men be borne again they can not enter into the kingdom of God, john 3.3. if I say these things be weighed, how should our bowels turn within us to consider the case of some hundreds of Parishes in this famous Kingdom, Mourn and pray. that in the midst of this great Light, in this respect, yet sit in darkness? Thirdly, for the reproof of the disorders and vicious dispositions of men in the hearing of the Word. Many are the sorts of evil hearers: exceeding many are the wicked humours of men, by which they sin against the Word heard: the Scripture hath noted and taxed divers corruptions in men, in hearing, and fearfully threatened them. For the better explication of this use I consider two things; First, the sorts of evil hearers: Secondly, their state in respect of it. The sorts of evil hearers. The sorts of evil hearers may be distinguished into two kinds: some are openly impious and audacious; some more civil and restrained. Of the first kind. First, some are so wayward nothing can please them, either the Preacher is too terrible, or he is too comfortable. If john fast, he hath a Devil, if Christ eat, he is a glutton d Mat. 11.16. etc. . Secondly, Some hear and are scandalised e Mat. 15.12. : Men are so wedded to their own conceits, and stuffed with prejudice, that they many times wilfully study, and strive to frame scandal and offence out of the words of the Teacher. Thirdly, Some hear, and are filled with wrath and envy, and that sometimes so as they cannot restrain the signs of their rage and fretting, no not in the Sermon-time f Luke 4.24. . They gnash with their teeth, and their hearts are ready to burst for anger g Acts 7.54. . And this comes many times because men cannot abide wholesome Doctrine, but are given to fables h 2 Tim. 4.3.4. . Fourthly, Some hear, and their mouths make jests, while their hearts go after their lusts i Ezech. 33.30. , they hear and mock k Acts 17.32. . Fiftly, Some make the Auditory of Christians the study of all manner of base filthiness: thither comes the Adulterer, the Covetous, the deceiver, the accuser of the Brethren, etc. and there they damnably frame their dogged and swinish imaginations. Sixtly, Some hear, and if they find any power in the Doctrine of the Preacher, they inquire whether he be not a Puritan; for they have heard so much evil of that Sect every where, that that one colour may serve to make them cautelous, and better advised then to be much troubled with his Doctrine l Acts 28.22. . Seventhly, Some will hear if he speak of this world m 1 john 4.5. : He is an excellent Preacher, that in their understanding gives them liberty, and sow pillows under their fleshly and worldly elbows. eightly, Some hear fearfully, as loath to be drawn to the Sermon of any that rebukes sin, as the people of Israel were to come near the Mount n Heb. 12.19. . Ninthly, (like the chief Priests and pharisees) when they perceive that the Preacher rebukes their sins, seek to lay hands upon him o Mat. 21.45.46 , and as far as the fear of the people restraineth them not, they practise to remove him. The civiller sorts of hearers are diversly sinful in their several humours: First, some hear but it is to be rid of their diseases, that is, to see whether by hearing Sermons, and coming to Church, they can assuage the trouble of their minds, and dull the stinging cares of their hearts. Secondly, some are like the young man, for they go from the Sermon sorry that the word requireth such things as they are not willing to do p Mat. 19 . Thirdly, Some hear and say, God forbid q Luke 20 76. : It is pity it should be so as the Preacher says. Fourthly, Some hear because a great report goeth of the Teacher r Mat. 3.8. . Fiftly, But above all others, they are straying hearers that are mentioned Mat. 22.22. they hear and admire, and yet leave and forsake for any reformation or practice of what they hear. Under this rank I may refer the three sorts of hearers, Matth. 13. The first sort suffer the Devil presently to take away the Word. The second sort choke it with cares and lusts. The third forsakes the profession, and hearing, and liking of it, in the time of temptation or persecution. Thus of their sorts. The state of men transgressing against the Word, The misery of evil hearers. by refusing to hear it aright, is exceeding fearful; if they could see their misery they would do as the Prophets require, they would cut their hair and cast it away, under the sense of the horror of God's indignation s jer. 7.22.29. etc. . The dust of the feet of God's messengers will rise in judgement against such hearers t Mat. 10.14. . It shall be easier for Niniveh, and Tyrus, and Sidon, and Sodom, and Gomorrah, then for such hearers u Mat. 12.41. etc. . Yea, all their suits for mercy are abomination in God's sight x Prou. 28.9. . A heavy ear is noted for a singular judgement, Matth. 13.13.14. etc. Esa. 30.8.9. Yea, because men will not hear the Word they must hear the rod, Mich. 6.9. and their ears (if they belong to God) must be forced open by corrections, job 3.3. To conclude, if all this can not affect men, than I say, as the Lord said to the Prophet of such persons, He that leaveth off to hear, let him leave off, Ezek. 3. ult. Thus of the first part of the description (viz.) the ordinance, in which it is most effectual, (viz.) Hearing. The second part is the property of the Word, which is most eminent in the working of it, (viz.) Truth. Word of Truth.] He meaneth not the personal Word, which is Christ▪ but the enunciative Word, made known either singularly by Revelation, Oracles, Visions, Dreams, or commonly by tradition of Doctrine, from hand to hand for 2000 years; or by a more excellent manner, afterwards by Scripture: the Word of holy Scripture is here meant. The properties of the word. There are many properties of the Word of God, wherein it doth excel. First, it is divine. The testimony of God's mouth. Wonderful, 1 Thes. 2.13. Psal. 119.18.88.129. Secondly, It is eternal and incorruptible, a living Word, or the Word of Life, Psal. 119.89.144.152. Phil. 2.16. 1 Pet. 1.22. Thirdly, It is swift, Psal. 147.15.18. Fourthly, It is powerful and terrible, Hebr. 4.12. The sword of the Spirit, Hos. 6.5. Esa. 11.2. Hebr. 4.12. Ephes. 6. Fiftly, It is nourishing and healing, it hath a property to nourish and heal. Psal. 107.20. Sixtly, It sanctifieth both our persons and the use of the creatures. seventhly, It is comfortable, joyful, sweet, Psal. 119.14.111.143. 162. Eightly, It is apt for generation, it hath a quickening power, Psal. 119. 25.28. 1 Pet. 1.22. Ninthly, It is preservative both from sin, Psal. 119.11. and from shame, Psal. 119.22. So will not gold and silver. Tenthly, it is wise and exceeding large, Psal. 119.96.98.99.100.104. eleven, It is light, and pure, and just, Psal. 119.105.130.140.128.138. But here the Word is commended for the Truth of it, and that as a most eminent property in men's conversions. Truth is taken diversly: for a virtue in speech, in the second Table: for Truth of Doctrine, john 5.33. for the substance of a type, john 1.17. for uprightness and sincerity, john 3.21. for the true form of a thing, Rom. 1.28. How the word is said to be a word of truth. Here the word of God is said to be the word of Truth, in regard of the use of the word in the conversion of a sinner; and that, first, as it is apprehended to be in itself: secondly, as it is by effect in the hearer. For the first, before a man can have experience of the power of the Word in the gathering of his soul, he must know it to be a word of Truth four ways. First, that it is the very word of God, and therefore true: considering the admirable antiquity of the Story before all other Histories: the dreadful miracles by which it was confirmed: the certain event of the vaticinies or prophecies, the immutable and every way sufficient frame of piety, righteousness and divine worship, contained in it: the durableness of the wisdom thereof, which no punishments could ever extort out of the hearts of the professors thereof: and lastly, the dreadful judgements upon the enemies of it. Secondly, that it is true, whatsoever Doctrine it revealeth, though it make never so much against our profits, or pleasures, or lusts: till a man be brought to this, the Word never worketh soundly. Thirdly, that there is an especial glory of Truth in the promises, both in the promise itself and the condition. Fourthly, that we acknowledge Truth in the performance of what God hath promised, and so give glory to his faithfulness: and thus of the word as it is apprehended in itself. The word worketh truth in us six ways. In the second place the word is the Word of Truth by effect, because it worketh truth in us, and imprinteth itself in us, and fits us for godliness, Tit. 1.2. and thus it worketh Truth in us six ways. First, In that it worketh knowledge, and so Truth in the understanding. Secondly, In that it worketh in the Truth of worship, john 14.23.24. Thirdly, In that it worketh in us plainness and uprightness, in the exercise of Grace and Holiness, and so it is opposed to hypocrisy, Ephes. 4.24. Fourthly, In that it worketh Truth of Constancy, that is, an everlasting resolution to hear and keep the Word of Truth, john 8.37. 1 john 4.6. Fiftly, In that it begets in us the sincerity and Truth that becomes our callings and behaviour in the world; as, we are free from lying, calumnies, perfidiousness, slandering, boasting, flattery, etc. 1 Cor. 5.8. Sixtly, In that it makes all our conversation virtuous, & so guides us to do the truth; joh. 3.22. jam. 3.17. Use is both for Instruction, uses. and for Reproof. For Instruction, therefore we should labour that the Word may be a Word of Truth to us, and to this end; First, we should pray God to give us the spirit of Truth, john. 16 13. Secondly, we must repent, that we may come to the knowledge of the Truth, 2 Tim. 2.25. Thirdly, we may not test in the form of Truth, Rom. 2.20. john 3.22. For Reproof of four sorts of men. First, such as will not receive the love of the Truth: With these gain is godliness, 1 Tim. 6.5. 2 Thes. 2.10.12. Secondly, such as strangle the light of the Truth either of Nature, conscience, or the Word; and withhold it in unrighteousness, that strive against the light of the truth in their hearts, that they might sin the more freely, Rom. 1.18. Thirdly, such as will not obey the Truth, which yet they admire, commend, affect, etc. Gal. 3.1. & 5.7. Fourthly, such as by their wicked lives cause the way of Truth to be blasphemed, which Truth they both hear, and profess to obey. Thus of the second part of the description. Thirdly, the word of God is described by the kind of word, viz. the Gospel. Which is the Gospel] By the Gospel is meant the Doctrine of the reconciliation of Man with his God after the fall. The doctrine of a man's reconciliation with God, is principally to be taught and learned. Concerning the Gospel, we may in the general here observe; That of all other Doctrines, the Doctrine of a man's Reconciliation with God, is especially to be urged and explained by the Preacher, and to be most minded and inquired into by the hearer. The knowledge and experience of this point acquaints a man with the saving power of God: never do men indeed see the beauty of the feet of God's servants, Rom. 10.15. till they have traveled about the obtaining of their peace with God. If Ministers would bend the very force of their ministries, about the sound and daily enforcing of the Doctrine of man's particular assurance of his peace and reconciliation, it would produce, by God's blessing, singular fruit. This Doctrine would judge the very secrets of men, and give them a glimpse of their last doom. It is a most prevailing Doctrine, and therefore extremely envied in the world. The high Priests and Scribes with the Elders of the people many times show they can not abide it, Luke 20.1. Hence it is that life is not dear unto God's faithful servants, so they may in the comfort thereof fulfil their course and ministration, received of the Lord jesus, in testifying the Gospel of the grace of God x Act. 20.24. . Of all other Doctrines the Devil labours to keep the world ignorant of the necessity and power of this y 2 Cor. 4.3.4. : but woe is to those Preachers that teach it not z 1 Cor 9.16. ; and horrible woeful shall the estate of those people appear to be at the last day that obey it not a 2 Thes. 1.8. ▪ And therefore we should strive to keep afoot the sparkles of light in this point, and whatsoever we lose in hearing, this Doctrine should never run out. In particular, concerning the Gospel, I inquire into three things. First, wherein this Doctrine lieth. Secondly, who receive this Doctrine of the Gospel. Thirdly, what are the effects of it. For the first; What the Gospel principally urgeth. the Gospel, or the Doctrine of it, lieth in two things. First, in our true repentance for our sins, and secondly in the infallible assurance of faith in God's favour, in Christ, forgiving us our sins, Mat. 3.2. Mark. 1.15. and this duly weighed, First, reproves those that dream of salvation, and the benefits of the Gospel without mortification: and secondly, it should teach us to nourish faith by all means, by nourishing of desires; by removing of lets; praying for it; waiting upon hearing; beholding the faith of God's children, and delivering up our souls to some able and wise Pastor. The second Question is, Who receive the Gospel. Who receive the Gospel. Answ. We must consider, First, who may receive it: and that is answered Mark 16.15. every Creature, that is, any Man or Woman, of what Nation, Language, Profession, Calling, State, and Condition soever: and secondly, we must consider, who do receive it; and this may be answered generally, or more specially; generally, none receive the Gospel but they find in it the very power of GOD to salvation b Rom. 1.16. . None but such as are begotten again by it to God c 1 Cor. 1.16. . If there be no change in thy life, thou hast yet no part in the Gospel: without conversion, no glad tidings. In special, the persons that receive this treasure, are signed out by divers properties in Scripture: they are poor in spirit d Mat. 11.5. Luke 4.18. : they find such need of it, that heaven suffers violence, and they press to it e Luke 16.16. Mat 11.10. , & they so highly esteem the comforts of it that they can be content to lose liberty, friends, means, and life too, for Christ's sake and the Gospel f Mark. 8. ●5. & 10.29. , and it works so forcibly upon men's souls, that they consecreate themselves to God, to sincerity and godliness g Rom. 15.16. , and learn consionably to practise the service of God in their spirit, minding the reformation of their thoughts and affections within, as well as of their words and actions without h Rome 19 . And thirdly, for the effects of it; great are the praises of the power of it; it begets men to God: The effects of the Gospel. it is the power of God to salvation: it judgeth the secrets of men. Of these before. It brings abundance of blessings▪ Rom. 15.19. it makes men heirs and coheirs with Christ: it is a witness to all Nations, Matth. 24.14. And lastly, life and immortality is brought to light by it, 2 Tim. 1.10. The uses. The consideration hereof should much encourage Ministers to press this Doctrine, and never cease to preach it in the Temple, and from house to house, and make use of all opportunities when a door is opened unto them; either in respect of power in their own hearts, or in respect of tenderness and affection, and desire in the people i Act 5.42. 1 Cor. 1.12. . God's people also should so labour for the assurance of God's favour, and peace in Christ by the word, as they should store their hearts with provision of that kind, not only for their deathbed when they die, but renew the persuasion of it in their hearts daily, the better to fit them, even in their callings & special standings. This knowledge is not only a Crown and shield for their heads, but shoes also for their feet, against the filth of the times, & thorny cares of the world, and all the difficulties of a daily diligence in their standings k Ephes. 6.15. . Thus of the third part of the description. The fourth followeth. The manner of providence in planting it amongst them, in these words. And is come unto you.] Where we may observe, that if the means of happiness find not us out to work upon us, God sends the Word before we seek it. we would never look after it: if God were not more careful to send it, than we to seek it, it would never be had. We see this by common experience, that whole multitudes of people live without any sense of the want of the Word, and did not God by some great providence send it them, and persuade them to the use of it; it would never be had: and this comes to pass because men are dead in sin, and sick of a lethurgie in the very use of the light of Nature, in matters of godliness; and beside, there is an incredible inclination in our Natures to seek for contentment in things below, and to be pleased with any condition, rather than soundly to digest a sense of the necessity of using the means for happiness in better things. And lastly, this neglect of seeking the Word, comes from errors about men's estate, while they think that they may be in God's favour, and like enough to be saved, without any such ado. Thus of the fourth part. The fift thing in the description is, the subject persons to whom the Gospel came, (viz.) the Colossians, and all the World. Unto you, as it is even unto all the World.] Hence we may note, First, the Truth of God in his promises: he promised flourishing Churches of the Gentiles; and lo, it is effected: the Word is gone out into all the World. Secondly, That the true trial of all Doctrine is by inquiring, whether it be agreeable to that Doctrine wherein the world was overcome to GOD. Though an Angel from Heaven should preach otherwise, A trial of Doctrine. yet his Doctrine were to be detested as accursed l Gal. 1.8. . And therefore we may justly complain of the Papists, and all popish men that chain men down to a necessity of looking upon the hundreds of years near unto us, and will not bear it that men should seek ground for their Conscience, by over looking all the hundreds of years since Christ, and minding only conformity to the Doctrine that first founded the Churches of the Gentiles; all Doctrines since then, though in the purest times, are to be received no further than they agree with the Doctrine of Christ and his Apostles. Thirdly, Men must seek the word whensoever it may be had. that men are bound to seek the word wheresoever it may be heard: for if this had not been so, how could all the World receive the light of the Gospel? and further, we may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach; a necessity lieth in the people to seek the word where it may be had. And therefore those Church-governors sin grievously, that in this light, create so many insufficient men, and set them over the flocks of CHRIST. For if want of able men had been a reason, the Apostles should have seen into this necessity, to ease the labour and care of the Churches, but it is a more grievous sin to admit, ordain, and place them, and yet see many worthy and able men wholly want places. Fourthly, All the world cannot signify every particular man in the world. we might here note the vanity of their argument that would prove universal grace, because Christ died for all men; for in this place here is not only the world, but all the world; and yet here can not in any reasonable sense be meant all the singular men and women in the world; for there were many thousands of particular persons, to whom the Gospel came not, and therefore by all the world (as here, so in that question) may be understood all the Elect world: or if the world universally, than it is true in respect of offer, or not excepting out of any of any Nation; or by all the world is meant men of all sorts and conditions in the world. Fiftly, The swiftness and power of the Gospel. We might here note the incredible power and swiftness of the Gospel, that could overcome, and that in so short a time; and the rather if that we consider that the Magistrates generally drew the sword against it, and there were not wanting Ministers to oppugn it, even false teachers of all sorts: and beside, the people had been so long time settled in their false Religion,: and lastly, if we look upon the meanness or the fewness of those that were Gods Ambassadors to the Gentiles. Thus of the fift part of the description. The last thing by which the word of GOD is described, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is the efficacy of it, and here the Apostle showeth: first, what it doth, It bringeth fruit: and, It increaseth.] for so it is added in some Copies: secondly, upon whom, as even in you.] thirdly, when it began to be so, viz. from the day that you heard, etc. fourthly, what made it work so, viz. the hearing and true knowledge of the grace of God. And is fruitful.] Concerning fruitfulness required as an effect of the word, I consider four things. First, the Reasons to move us to fruitfulness. Secondly, the sort of Fruits we should bear. Thirdly, the means to make us fruitful. Lastly, the uses. For the first, there are many things might move us to make conscience of glorifying God in our places, by bearing the fruit of the Gospel, even expressing the power of it in our lives. First, it is a special glory to GOD, and to our Adoption and calling l john 15.8. . Secondly, it is a testimony that we are in deed Christ's Disciples m john 15.8. . Thirdly, the practising of those things which are within the compass of God's promises (such as are all the fruits of righteousness) is the very groundwork of true prosperity n Psal. 1.3. . Fourthly, To this end did God by election before time, and special vocation in the Gospel, choose us, and call and single us out of the world o john 15.16. . Fiftly, It procures unto us an unstained and in offensive glory, even until the day of Christ p Phil. 1.11. . Sixtly, If a man endeavour to bring forth fruit, and to walk as becomes the Gospel, he is sure to speed when he hath any suit to God q john 15.16. . seventhly, against such there is no law r Gal. 5.23. . eightly, it shall be to us according to our fruit s jer. 17.8. . Ninthly, The fruits of righteousness are better treasures for a Christian, than all riches t jer. 17.10. . Tenthly, If we be not fruitful we shall be cut off from CHRIST, and utterly for ever remain frustrate of all his merits and virtue u john 16.2.4.6 . Now for the second; the fruits that we should bear, are such as these. What fruits we should bear. The forsaking of our particular beloved reigning sins (this is all fruit * Esa. 27.9. .) The exercise of the true love and fear of God in a conscionable, both worship of God, and practise of Life: the fruits of zeal for God's glory, humility, patience, and the exercise of the duties of Mortification; as Prayer, Sorrow, Fasting, and the rest; Fidelity in the diligent discharge of the duties required of us in our Families and Calling; Sobriety in the use of God's Creatures, Contentation, just-dealing, and to be rightly ordered in matters of Report: Finally, works of Mercy, and all duties of love. What we must do that we may be more fruitful. Thirdly, that we may be more fruitful; first, we must labour for greater tenderness in our hearts, and plow our ground deep with long furrows of Mortification: the seed will not grow if it fall upon the trampled and smooth heart of man x Mat. 13. : the stones must be taken from the roots y Esa. 6.2. : secondly, we must learn to make God our trust, and Gods promise our treasure, else in many parts of Christian fruitfulness, worldliness will teach us to deny to obey z jer. 17.8.9. : thirdly, we may not neglect to send forth the leaves of profession; for as these leaves are of medicinable use a Ezek 47.12. , so they are good inducements to force a necessity of more fruit; if no profession, there will be little fruit. Fourthly, we should labour to be abundant in storing up of saving knowledge; for the wisdom that is from above, is full of good fruit b jam. 3.17. . Fiftly, we should seek the prayers of God's Ministers for us, and subject ourselves to be directed by their care and pains c Luke 13.6.7. : though the ungrateful world contemns Gods Messengers, and Vine dressers, yet the truth is, that if many times they did not rise up in the gap, woe would be unto men for their barrainnes. Sixtly, we should make use of our crosses, and learn humility and acknowledgement of our sins by them, breaking our hearts in God's sight, and beseeching him for the compassions of a Father, to be showed to us, that so we might after much exercise under our crosses, bring forth the quiet fruit of righteousness d Heb. 12. . seventhly, we should importune the Lord for our sakes to visit the great Leviathan, the Devil, and to receive us under his protection to watch us, and daily to water us e Esa. 27.1.2.3.4. etc. . Lastly, in the first Psalm are divers rules; first, we must not sit with wicked men: secondly, we must privately and constantly exercise ourselves in the Word of God: thirdly, we must seat ourselves under the powerful ministery of the word, near the Rivers of these waters of life: and lastly, we must take heed of procrastination, delay no time, but with great heedfulness respect the season, or due time of fruit: all the year is not Seeds-time or Harvest. The Use is for bitter reproof of the barrenness and perverseness of our hearts. Use. Some men are so ignorant that they know not that they owe any thing of necessity unto Religion. Some bear fruit, and more then enough of it, but it is only to the flesh f Hos. 10● 1● Rom. 6. . Some hear the Preacher with Herod, gladly, but they mend but what they list. Some rest in the means of fruitfulness. It is enough with them, for their praise, that they have the means and frequent it. Some will bear fruit, but they choose which fruit; for some will do somewhat in civil righteousness in their dealing with men, but are little or nothing in sincere piety to God. Others bear fair Leaves of profession in the first Table, but in the second Table bear such wild fruit, as it is a shame to behold it in this light; and a sorrow it ought to be to them to hear God, with disdain, expostulate about it. Some are good abroad, but nought at home: but at the hands of all these will the Lord of the Vineyard require fruit, and judge them according to their works. And increaseth.] This also is added in some Copies▪ Here I observe two things. First, In what it increaseth. Secondly, By what means. For the first, the word increaseth five ways. First, The word increaseth five ways. in the number of hearers, so Act. 9.31. Secondly, in the power of working, the efficacy of it is, and is felt of godly minds, more and more. Thirdly, In the fairness of the leaves of profession. It is noted of a good tree that his leaves shall not fail; and it is certain that the word maketh the glory of profession both more and more inoffensive. Fourthly, In the goodness of fruit, it causeth men to bring forth more and better fruit at the last then at the first: yea, Christians refreshed with the daily comfors of God's word, bring forth new fruit every month g Ezech. 47.12. . Fiftly, in the height of growth God's Children are made every day more heavenly-minded than other. Secondly, What we must do that we may increase. that the word of God may increase by making us to increase in fruitfulness, we must do five things. First, we must labour to continue near the waters of the Sanctuary h Ezech. 47. Psal. 1. . We should never, but in case of necessity, withdraw our hearts from the directions and comforts of a daily and settled effectual Ministry. Secondly, we must take root downward, and then the world will be filled with fruit i Esay 27.6. . The Tree groweth two ways, upward in branches, and downward by rooting itself more and more in the earth: so ought a Christian to grow upward in the external fruits of holy life, and downwards in the roots of faith, hope and other holy graces,; and it is certain, if men be careful to fasten their roots more and more, there will be a happy increase in the outward life of man. Thirdly, we must arm ourselves against the heat of tribulations, or persecutions, as against the means of fa●ling k jer. 17.8. . Fourthly, we must abide in Christ l john 15.4. , labouring to nourish the sense of his presence, and the contentment arising from the Communion with his members etc. Lastly, we must be much in the exercises of Mortification, every branch that beareth fruit the Husbandman purgeth, that it may bear more fruit m john 15.2.3. . Before I pass from these words, it is to be observed, that he saith not they were fruitful, or increased: but the word is fruitful, etc. To note that when men have given their names to the Gospel, that which befalleth them is said to befall the Gospel: partly, because what good men do they do it by direction from the Word, and assistance of the spirit of Christ: and partly because the world attributes what is done by professors of the word, to the word they hear: if their lives be full of good fruits, the word of God is glorified, but if they be 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, etc. The use is both for Instruction and Comfort. For Instruction, therefore God's Children should work out their salvation with fear and trembling, and labour to be filled with the fruits of righteousness, living inoffensively, and holding forth the word of life in all holy conversation, shining as lights in the midst 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 efficacy of the Word, viz. what it doth. The second thing is upon whom it worketh, or the subjects. Doct. As it is also in you.] Doct. It helps not us that others (though many) be wrought upon by the word, gathered, made fruitful, and increased: unless we be sure of the efficacy of it in ourselves. It had been a small comfort to the Colossians to know that the word was fruitful all over the World, if it had no power amongst them. There is a windy vanity prevails in the heads of many hearers, they think they do worthily when they commend the Sermon, praise the Preacher, tell of the working of the word in such and such, though they perceive not that unto them it is but a dead letter. Many are full-mouthed, but have empty hearts and hands: but it should be our discretion to labour the cure of this looseness and wandering of heart, and not to suffer our souls to be led aside from considering our own way by any such smooth wiles of Satan. Thus of the persons; the time followeth. From the day.] Here I observe three things. There is a season for fruit. First, that there is a season for men to be fruitful in, we are naturally dry trees, or no trees. We are but dead stocks: neither if we should stand in God's Orchard to all eternity, would we of ourselves bear the fruits of the GOSPEL, or exercise ourselves in those fair fruits that are unto eternal life: if before this day the City of coloss had been searched with lights, there would have been found no true fruits of Grace or Righteousness amongst them: our season to bear fruit is then when God calls for it. At some time of our life, God (giving us the means) doth set before us the way of Life and death, affects us inwardly with sense of our misery, or the glory of conversion, or the necessity of our repentance. Now when the Axe of God's Word is laid thus near to the root of the Tree, it is then time to bear fruit, or else we are in danger. The consideration hereof, as it shows that the works of civil honest men are but shadows or blasted fruit: so it should enforce upon us a fear of standing out the day of our visitation. Consider with thyself, God calls now for repentance, and the duties of new obedience. If now thou answer Gods call, and pray God to make thee such as he requires thee to be, thou mayest find favour in his eyes; for God is near them that calls upon him if they seek him in due time, while he may be found: but if thou delay; consider first, that thy heart of itself without dressing, will never be fruitful: secondly, that thou art not sure of the means hereafter: thirdly, if thou werest sure, yet who can prescribe unto the most high? He hath called, and thou hast not answered; therefore fear his justice, thou mayest call and he will not answer. Secondly, that it is exceeding praiseworthy, and a singular mercy of God; if the word of God work speedily upon us; if we yield and stoop with the first; if it make us fruitful from the first day. This lively working of the word, first is a seal to the word itself; for hereby it is out of all doubt, that it is the true word of God, and this effectual work of Grace upon our consciences, doth fence us against a thousand objections about the Word: secondly, it is the Ministers seal; as soon as he seeth this power of Doctrine; he hath his seal from God: the fruitfulness of the people, is the Preachers testimonial * 2 Cor. 3.2. : thirdly, so soon as we find the Word to be a favour of life unto us, it becomes a seal to our own Adoption to life; and therefore we should again, every man, be admonished, to take heed of delaying the time; for not only we want the testimony of our own happiness, while we live without subjecting our souls to the power of the word, but exceedingly provoke God against us: we should consider that the holy Ghost saith peremptorily, Now is the Axe laid to the root of the Tree, and every Tree that bringeth not forth fruit is cut down and cast into the fire. Note that he requireth present fruit, or threateneth present execution p Mat 3.10. john 15.2. . Neither may we harden our own hearts with presumption, because we see not present execution upon this rebellion of man against God, and the offer of his grace; for we must know that men are cut off by more ways than one. Some are cut off by death, as an open revenge of the secret rebellion of the heart, not opening when the spirit of grace knocketh. Some are cut off by spiritual famine; God removing the means from them, or suffering them to be their own executioners, by withdrawing themselves from the means. Some men are cut off by God's fearful judgement, being cast into a reprobate sense. Some are cut off by Church censures, God ratifying in Heaven, what is done in Earth by the Church. Thirdly, hence we learn, that if we would be truly fruitful, we must be constantly so; not loose a leaf, much less give over bearing fruit * Psal. 1.3. Ezech. 47.12. . Sudden flashes will not serve turn: the Lord knows not how to entreat them, whose goodness is but like the morning dew q Hos. 6.4. , either (from the day) constantly, or not (upon the day) truly. Thus of the Time. Fourthly, this efficacy is limited; First, by the kind of Doctrine which especially makes men fruitful, 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 ye heard and knew the grace of God in truth.] In the opening of these words I consider, first, the words apart: secondly, the Doctrines out of the whole. For the first: here are three things to be considered: 1. what grace of God the Gospel propounds to men: 2. what we must do that we may have the comfort of this, that we do truly hear: 3. what it is to know truly. For the first, Five things principally to be acknowledged from God's Grace. the Gospel requires of men a deep sense of the singular Grace or free Mercy of God towards men, and that principally in five things: first, in giving Christ to mankind fallen; and finding out so happy a means of our deliverance: secondly, in accepting of the mediation of Christ in particular for the believer, in the age that he liveth in: thirdly, in forgiving sins passed, through his patience: fourthly, in blessing the means, for man's sanctification: and lastly, in allowing unto men their lot in the inheritance of the Saints in heaven. Secondly, That we may hear the word in truth seven things are to be done. that we may have the comfort of this, that we do truly hear the word, seven things are to be done: first, we must deny our own carnal reason, wit, parts, and outward praises, and become fools that we may be wise r 1 Cor. 3.18. : secondly, we must fear God, and set our souls in God's presence s Psal. 25.14. Acts 10.33. : thirdly, we must come with a purpose and willingness to be reformed by it t Psal. 50 16. : fourthly, we must labour for a meek and humble spirit, mourning over Pride, Malice and Passion u jam. 1.22. Esay 57.15. 1 Chron. 34.27. : five, we must hear all x Deut 5 27. , both at all times, that is constantly; and all doctrines that concern the grace of God: sixthly, we must hear with faith and assurance y Heb. 4.1. 1 Thes. 1.5. : lastly, we should especially in hearing, wait for a blessing from God, in the particular knowledge of God's grace to us, else all hearing is to little purpose. Thirdly, men may be said to know, and yet not truly: first, when they know false things, How men may be said to know and yet not truly. as in the Church of Rome, to know the doctrine of Purgatory, Intercession of Saints, Image-worship, the Supremacy of the Pope: or in Germany, to know the Ubiquity of Christ's human nature, universal grace, falling from grace; or that the Sacraments confer to all, the graces they signify, and such like. Secondly, when men have the form of words, and understand not the meaning. Thirdly, when the notions of the truth are entertained in the mind, and not let down into the affections; when men have knowledge in their heads and no affections in their hearts: the Law should be written in their hearts. Fourthly, when men know things by opinion, not by faith, as the most men know the greatest part of Religion. Fiftly, when our knowledge is not experimental in practice. Sixtly, when men know other things, but not the grace of God to themselves. Thus of the words apart. The Doctrines follow. Doctr. 1. The causes why many hearers get not knowledge. First, men may hear and yet not know. Knowledge is not attained by all that hear: and this comes to pass either as a curse for men's home-sins unrepented: where Manners will not be informed, there Faith cannot: or by reason of pride and conceit of our own wits, and that we need not be informed: Thus the pharisees are blind though they hear Christ himself: or it comes to pass by reason of men's faultiness in hearing, they hear carelessly, or without application, or with prejudice, or not at all: or else it is because men smother their doubts, and seek not resolution in private by conference, or seeking the Law at the Priest's mouth: and in many, fruitless hearing is caused by want of catechising, when people are not fitted for preaching by information in the principles before. Doctr. 2. Secondly, the hearing and true knowledge of God's grace to a man in particular, doth make fruitful: the salutiferans appearance of God's grace in a man's heart, works in a man a desire and endeavour to show all good faithfulness that may adorn that doctrine, by which he comes to know God to be his Saviour. It teacheth men to deny ungodliness and worldly lusts, and to live godly, righteously, and soberly: it purgeth upon iniquity, and inflames the zeal of good works z Tit. 2.10▪ 11.12.14. . When Gods Children have the tidings of grace given unto them, it kindles in them a singular encouragement to go about God's work, and to hold out to lay the very last stone with joy * Zach. 4.7. . Doctr. 3. The doctrine of God's grace hard to the most. Thirdly, as other Doctrines, so especially the doctrine of our reconciliation with God, or of our particular assurance of God's grace to us is exceeding hard, and men are strangely turned off from the right knowledge of it. This comes to pass (where it is effectually preached) because it is hindered by common hope, and by a resolution in many to part with no sin for the attaining of it; and by a natural darkness in the understanding of man in matters of the Kingdom of Christ, and by the special malice of the Devil, and by pride in other knowledges. And lastly, by an incredible averseness in our natures, that will not be brought to set time apart to mind this point seriously, and to apply ourselves unto the means that might further us thereunto. The great commodities of assurance. Whereas if men were assured of God's favour, and possessed of saving grace, the profit of the knowledge of it, would appear to be exceeding great: though the heart of man be exceeding dull, yet it could not but marvelously refresh us to think of the pardon of all our sins; yea, if we were sure of this point, and had traveled soundly about the experience of God's grace to us in particular, it would for ever settle us in the plerophory of our religion. A man needs never care for disputes and the thousands of Volumes, about which should be the true Church or true Religion? for if a man by sound reasons from the word and Spirit of God, had gotten the assurance of God's love, he would become as Mount Sio●, that could not be moved. This also would make a man able to contemn all earthly mutations, and live in firmness of heart, in some measure, out of the fear of any afflictions, or of death itself: and beside, it would preserve us from the poison and infection of earthly pleasures, and vain delights and profits. And to conclude, it is to enjoy a kind of heaven upon earth, as being an entrance into the first degree of eternal life. When men get from under the Law to live under Grace, it works not only a dissolution of the dominion of sin, but a consecration of the members for the service of righteousness a Rom. 6.14.13 : of the fullness of Christ do all the faithful receive even grace for grace b john 1.14.16 ; the truth of Sanctification and new Obedience, together with the perfection of Redemption and justification. To conclude, every faithful man may say as the Apostle said, By the grace of God I am that I am c 1 Cor. 15. . The use is first for instruction, even to labour so much the more earnestly for the certainty of assurance of God's grace and free favour to us in particular, because it will make us abundant in the work of the Lord, and enrich us with those things that may further our reckoning against the last day. But that we may speed in suing for God's grace, and waiting for the tidings of his special love, we must labour to be good men, and show it by this, that we be men of holy imaginations d Prou. 12.2. . Our understandings will never be capable of this knowledge till the evils of the thoughts be in some measure purged out and subdued. Besides, we must take heed of scorning and contemning the means of grace e Prou. 3.34. , and labour for a hatred of every sin; for till then we never get any sound experience of God's favour. So long as a man makes a mock of any sin, and securely against the light will commit it, so long he remains under the power of folly and unregeneration f Prou. 14.6. : but especially we must labour to get and grow in humility; for God bestows his graces on the humble 1 Pet. 5.4. james 4.7. . And if God ever comfort us with his grace, let us so learn to make it our portion, and to trust perfectly upon it h 1 Pet. 1.13. : as not to receive it in vain i 2 Cor. 6.2. , but obey all the counsel of God and his Ministers that beseech us to express the power of it in our lives. Secondly, the doctrine of the power of God's grace doth bitterly reprove four sorts of men: First, such as neglect God's grace, and seek not any particular evidence for it. Secondly, such as fall away from the grace of God, and give over the use of the means of grace k Gal. 1.6. ; which apostasy many times befalls such men as will not wash off the pollution, nor by mortification stay the springing up of some bitter root or other within their hearts: such Apostates, when they were at the best, had in their hearts some imperious lusts and passions or other, that they made not conscience of to subdue l Heb. 12.15. . Thirdly, such as turn the grace of God into wantonness: men that before they have any reason of comfort, upon the bare hearing of the promises of the Gospel, take liberty to live licentiously, and follow their sins with presumptuous abuse of God's mercy. These are ungodly men, ordained before to condemnation m jud. 4. . Lastly, such as cannot abide the doctrine of God's grace, but despise and hate the very Spirit of Grace, how sore shall their punishment be n Heb. 10.29. ? Thus far of the Thanksgiving for the principal means of Grace. The Instrumental follows. Verse 7. As ye also learned of Epaphras our fellow-servant, who is for you a faithful Minister of God. Verse 8. Who hath also declared unto us your love, which you have in the spirit. He hath given thanks for the Ministry: Division. now he gives thanks for the Minister: who is here described by his name (Epaphras) by the adjunct Love of others to him (beloved) and by his Office (a Servant,) by his willingness to join with others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow-servant) by his faithfulness in the execution of his Office (which is for you a faithful Minister of Christ:) lastly, by his love to his people, which he shows by the good report he thankfully gives of them. Vers. 8. Doct. 1. What a Minister should be. From the general consideration of all the words I observe: First, it much matters to the efficacy of the doctrine what the Ministers be: he that would profit his hearers must be: First, able to teach. Secondly, he should be beloved, not a man against whom the hearts of the people had conceived uncurable prejudice, or such a one as was scandalous. Thirdly, he had need to be a fellow-servant, one that will draw with others. Fourthly, he must consecrate his service to God and the Church. Fiftly, he must be faithful. And lastly, one that will love his people. Doct. 2. Secondly, Ministers of greater gifts, or places, or learning, may here learn how to carry themselves towards their fellow-Ministers: Paul commends Epaphras, confirms and countenances his doctrine, and gives him the right hand of fellowship. Which example much condemns the haughty pride and arrogancy of many great clergymen, in whose eyes their brethren are despised; sometime swelling against them with envy, sometimes openly pursuing them with censures, especially if God bless their labours with any good success; easily setting out with the foremost to detract from their just praises for gifts, sincerity, or pains: woe and a fall will be to the great pride of clergymen. Thirdly, the Apostle strives to win a greater estimation to the Minister that so he might the better fasten their respects to his Ministry, to note that where the Messenger is not in credit, the Message is easily neglected or contemned. And therefore as men would desire good success in the Ministry of the Word, they should labour to get and retain an honourable opinion of the Ministers. And to this end consider that they are called Gods Coadjutors o 1 Cor. 3. , Ministers of the Spirit p 2 Cor. 3.6. , God's Stewards q 1 Cor. 4.1. Tit. 1.2. 1 Tim. 3.4. , Candlesticks r revel. 11.4. , the mouth of Christ s revel. 1.16. , Stars, Angels t revel. 1.20. ; and many other titles of dignity. From these words (as ye also have learned of Epaphras,) I observe: First that if men would be effectually wrought upon by the word, they must plant themselves under some settled Ministry: they that hear now one, and then another, at one end of the quarter hear a sermon of this man, and at the other end of that man, have their knowledge much like their pains. Secondly, he is a true member of the Church that can show sound grace and knowledge learned of the Teachers of the Church. It is neither the account of the world, nor profession of true Religion, nor coming to Church, demonstrates necessarily a true member of the Church, but the effectual subjection of the soul to be formed and wrought upon by the ministery of the Word. Thirdly, it is an ordinary infirmity in the better sort of hearers that in many points they receive Doctrine upon the credit of the teachers, yielding no other reason, but Epaphras taught so; which should awaken affection and conscience in Ministers, out of the fear of God, and sound and infallible knowledge and premeditation to deliver what they do deliver, and to utter nothing for certain but the word of God. From these words (the beloved, our fellow-servant,) I observe, first, that common affliction for the cause of God, works in men tenderness of love. The Prison makes a great Apostle embrace with singular love a poor and mean Minister; the smell of the prison, and sight of the stake, (if such times should ever come again) would frame a better amity amongst our Churchmen; ambitious men might then lay down their personal and guileful eagerness of haste and hate; and humorous men would then be ashamed to devise how to enlarge the dissension, by coining new exceptions, and urging of peremptory new scruples: mode stand humble men on both sides that have sought the peace of Zion, would then have double honour. Secondly, that he that is faithful is beloved; beloved I say of God and God's household. It is an ill sign in a Minister that he is not sound, when he finds no tokens of God's love in his heart, nor signs of respect with God's Servants in this life. Thirdly, that to be God's Servant is an high dignity: it is here the special glory of an Apostle, and was acknowledged and proclaimed to be the best part of a King's title, Psal. 36. the title of it. Which may serve for comfort to poor Christians: they can get no Wealth, offices, nor Honours in the world; but here is their joy, they may get to be God's servants, which is better and more worth than all Honour, Besides, it condemns the aspiring of the Clergy: yet when they have done all they can to make themselves great men, he is a better man in God's books, that by faithful service can win souls to God, than he that by his money or pains can only purchase many livings and great dignities to himself. Which is for you a faithful Minister, or Deacon.] Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered Minister, it is expressly a Deacon: and it is a title of Office, Service, or Administration, given sometimes to Christ, he is called, The Deacon of Circumcision u Rom. 14.8. ; sometimes to Magistrates x R●m. 13.4. ; yea, sometimes to Women y Rom. 16.1. ; sometimes to a special calling or sort of Church-officers z Phil. 1.1. 1 Tim. 3.8.12. ; sometimes, to the Ministers of the Gospel both ordinary and extraordinary: so Timothy is a Deacon, 1 Tim. 4.6. so judas, Acts 1.17.15. But the Doctrine I observe is: That every faithful Minister is Christ's Deacon: and this may comfort painful Ministers; for to be Christ's Deacon is no base office; or to be called so, a title of disgrace: for it is a title given to Christ, and the greatest Magistrates. And concerning them is that promise that he that receiveth one of them in Christ's name, shall not be without his reward * Mark 9.35. with 37. . Besides, Christ saith of them, that where he is, there shall his Deacon or Servant be, and his father will honour him, though the world do not a john. 12.26. . Further, it may refresh them that they are said to be Deacons, not of the Letter, but of the Spirit, 2 Cor. 3.6.7.8. Lastly, we may see what power these Deacons have, Mat. 22. They call, they persuade, they are heard of the great King, if they complain and inform; and they bind men hand and foot and cast them into utter darkness. Only, if Ministers would have the privileges of Christ's Deacons, they must put on and practise their properties. First, they must become as little Children: for humbleness of mind and confidence in Gods fatherly care and providence, and for freedom from malice b Mark 9.35.36 . Secondly, they must follow their Master Christ, in doctrine, in life, and in sufferings c john 12.26. . Thirdly, seeing they have this Deaconship, as they have received mercy, they should not faint, but cast from them the cloaks of shame, and not walk in craftiness, nor handle the word of God deceitfully; but in declaration of the truth should approve themselves to every man's conscience in the sight of God d 2 Cor. 4.1.2. . So as for the daily expressing of their doctrine upon the hearts and lives of the people, their people might be their Epistle e 2 Cor. 3.2.3. . Thus of the 7. Verse. Out of the 8. Verse I observe divers things. First, from the word [declared,] as it is here used and applied to reports, I note, that those things are to be reported and spoken, that may give light to the hearers. A good man's report tends to clear things in the minds of them that hear him: there should be light and a Lantherne in our words f Prou. 6.23. . To this end we should use wisdom, and truth, and meekness, when we speak: Wisdom, by preparing ourselves to speak: Truth, to report things as they are: and Meekness, to avoid passion; for anger is a great darkener. We should also take heed of divers sins in both Tables, that greatly corrupt the hearers, not only in the general, but in this, that they greatly darken and make muddy the understanding of man. As in the first Table, discourses or disputes of Atheism against the Word, Religion, or Ordinances of God; Apologies for Idolaters or Idolatrous Religion, in whole or in part; the very naming of vices or Idols without disgracing or hating of them; Impatiency or murmuring against God, and such like: And in the second Table, flattery, tale-bearing, false accusing, rash judgement, answering of matters before they be heard, are great darkeners of the understanding. Secondly, in that Epaphras intending to complain of them for their corruptions in opinion and worship, doth here first declare their praises and graces of God's Spirit. It shows that it is a worthy grace to be apt to express others just praises, especially when we are to speak of their faults; for that will show that we are free from envy, ostentation or disdain, and that we seek not our own things, that we are not suspicious, nor think evil, nor rejoice in evil. Love in the spirit.] Love is either in God or in man: in God there is the personal love of Christ, the love of the Creature, the love of man, and the love of goodness or good men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In man there is both the love by which he loves God, and the love by which he loves man. I take it, here it is meant of whatsoever love the Spirit worketh in man. Of Love I have spoken at large before, here only I note briefly two things in general. First, the necessity of Love: secondly, the trial of it; both in the negative. For the first. If the true love of God, and Gods children, be not in us, we have not faith g Gal. 5.6. , nor the Spirit of God; for Love is the fruit of the Spirit h Gal. 5.22. 2 Tim. 1.7. : nor the Seal of our Election i Ephes. 1.4. : nor a pure heart or good conscience k 1 Tim. 1.5. , nor strength to hold out against errors l 2 Thes. 2.20. . And for trial: first, of our love to God. We must know, that he loves not God that will not come to Christ for life m john 5.42. ; that keeps not his Commandments n john 15.10. ; that is ashamed of the cross and profession of Christ o Rome 5.5. ; that loves not the word, so as to hide (as precious treasure in his heart) the instructions and comforts of the Word p 1 john 2.6. ; that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 ; that serves the lust or love of his profit, sports and carnal delights r 1 john 2.15. . And for trial of our love to men, he loves not his neighbour; first, that cannot do it in the Spirit, that is, in spiritual things, and from his heart, according to the direction and motions of God's Spirit: secondly, that doth or worketh evil to his neighbour s Rom. 13.10. : thirdly, that wilfully will offend his brother in a thing indifferent t Rom. 14.15. : fourthly, that will not pray for his neighbour u Rom. 15.30. : five, that is not prone to show mercy x 1 Cor. 8.8. . Quest. But how must I love my Neighbour. Ans. As Christ loved us; and that hath four things in it. For, Christ loved us first, and though we were his inferiors, and for our profit, and with an everlasting love: so should we, first, we must love with a preventing love; secondly, we must love, though they be meaner persons in place or gifts than we; thirdly, we must love them for their profit and good, not for our own; and lastly, we must love continually and fervently. Verse 9 For this cause, we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding. Verse 10. That ye might walk worthy of the Lord, in all pleasing, being fruitful in all good works, and increasing in the knowledge of God. Verse 11. Strengthened with all might, through his glorious power, unto all patience, and long-suffering with joyfulness. THese words are the second part of the Preface, The Division. wherein he showeth that he prayed for them, which he both generally affirms, and specially declares. The general Affirmation is in these words: For this cause, we also, since the day we heard of it, ceased not to pray for you. The special Declaration is in the words that follow: And to desire that ye might be fulfilled with the knowledge of his will: and so forward to the end of the 11. Verse▪ In the affirmation are three things: first, an Intimation of a reason, (for this cause;) secondly, the Notation of time, (since the day we heard of it;) thirdly, the Matter affirmed, (we cease not to pray for you.) In general we may plainly observe that the desires of our hearts, We are neither borne, nor borne again for ourselves. and endeavours of our lives ought not to be employed for our own good only, but for the good of others. We are neither borne nor borne again for ourselves. Sanctified and holy men have been full of constant and ardent affections and desires after the good of God's Children: The manifestation of the spirit is given to every member to profit withal x 1 Cor. 12.7. . Religious Love seeketh not his own things y 1 Cor. 13. : we should not seek our own things, as many do, but that which is jesus Christ's, viz. that which tends to his glory, and the profit of his members: yea, Christians should serve one another by love: he is not of God that hath not holy affections to promote so far as in him lieth, the good of God's Children z 1 john 3.10. . Herein are the Children of God, and the children of the Devil usually known: certainly that which any man is in Religion, Note. he is relatively; if not fit to serve the body, than not fit to be of the body; he is not a Saint, that seeks not communion of Saints. This may serve: uses. First, to show the misery of such as have no inflamed desires after the good of God's Children. Secondly, it may give us occasion to examine ourselves, what good the body of Christ reaps by vs. If any Christian of less power, gifts and means in the world, ask; what good can I do to Christians? I answer, if thou canst do nothing else, thou canst pray to God for them, and desire their good, rejoice in their prosperity, and mourn for their miseries: neither let this be thought a mean and unprofitable service to the body; for we see here a great Apostle employing himself about such work: yea, thou dost benefit the body by keeping an holy order in thine own work, walking in offensively. If one stone fly out of the building it may breed great annoyance to the whole. Thirdly, this should teach us to avoid what lets our desires or abilities to serve the Brethren by love, and what may wrong the body: Take heed of worldliness, even these carking cares, or plodding thoughts, about earthly things: use the world, but serve it not: take heed of irreligiousness or the common profaneness of the world: take heed of rash censuring, and the customary liberty of speech to judge, and master-like to tax the actions of others: lastly, take heed of presumptuous and scandalous courses of life. And here also may be gathered a comfort to afflicted consciences, that are distressed, because they find not what they would in themselves: they must know that our great way of trial of sincerity, is by the constant uprightness of their hearts, in the desires of good to the Church and people of God. And therefore though they cannot speak so much good of themselves as were meet, yet it is a great grace of God, that they have inflamed affections to wish all spiritual prosperity to God's people, and to bless them in the Name of the Lord. Doct. For this cause.] Doct. When we see the Word of God beginning to work effectually in any people, When thou s●ell the word begin to work in any place pray fervently to God. and that they wax fruitful, it is the duty of all that love Zion, to bestir themselves, and cry mightily to God, with uncessant prayers for them. If it be asked what we should pray for, or wish unto them. I answer, we should pray; first, that God would restrain the Devil and all wicked men, that profession be not dishonoured in the birth of it, by scandalous persons: for it is one of the first practices of the Devil, to thrust up wicked men into profession, What thou shouldest pray for. that so the glory of sincerity might be darkened. Secondly, that the word might have free passage without interruption or hurtful opposition. Seldom doth powerful preaching make a division in the heap, but the Devil and devilish men strive to wring the Fan out of Christ's hand, that the winnowing may cease. The Doctrine that separates the precious from the vile, and without respect of persons, yields comfort to the gracious, and terrors, as the only present portion of the profane, is exceedingly opposed of the world. Thirdly, that they may grow in grace. But, to omit other things, the Apostle here shows by his own example that we should pray; first, that they may truly know the will of God in Christ: secondly, that they be discreet and wise in carriage, as well as in understanding: thirdly, that they may walk worthy of the Lord, etc. fourthly, that they may increase in knowledge: five, that they might persever, being strengthened with God's might: lastly, that they may lead a patient and joyful life. And we should be thus careful of the good of others, both because God requires it, and the Saints have practised it; and beside, if thou have any grace, thou standest or fallest with others, in respect of the credit of profession. Since the day that we heard of it, we cease not to pray for you.] First, from the coherence of these words with the words following, we may note the great efficacy of Prayer, how mightily it prevails with God: it is a way by which a Christian may exceedingly help himself and pleasure his friends. The prayer of the righteous availeth much, both for helping of the body, and healing of the soul a james 5.16. . If two sound-hearted men agree in earth, in a suit to God the Father in heaven, they prevail with incredible success, they get what they would have b Mat 18.19. . Encouragements to prayer. And that we may be encouraged to Prayer, there are divers things that might undoubtedly persuade us to resolve of the efficacy of prayer. First, God's Commandment; certainly God will not require prayer but that he means to hear it c Psal. 50.15. . Secondly, The Nature of God, he is a Father, and hath the compassions of a Father. Though Abraham would not know his seed, if they had suits to him, and jacob be ignorant of his posterity; yet God will hear and redeem d Esay 63.16. : Though a mother should forget her motherly compassions, yet God will not forget his e Esay 49.15. : and therefore if earthly Fathers, that have a great deal of ill nature in them, can give good gifts to their children, and that because their children ask them; how much more shall God our Father, who is perfectly compassionate, give good things; yea, the best things, yea, the very fountain of all good, his holy Spirit, if we ask him f Mat. 7 9 ? Thirdly, the manner of God's presence of grace; when we have any suits, he is not far off, or hard to come to, as earthly Princes are, and great men in the world many times; but he is near to all that call upon him in truth g Psal. 145.18. ; yea, for more assurance of this, that he is ready to receive petitions, it is said, His ears are open to the cry of the righteous: he is so far from being absent, that there is not so much as any little impediment in his ear. God is ever ready to hear, if our hearts were ready to pray. Fourthly, The property of God's liberality; he holds it a great blemish and dishonour to his bounty, either to deny when he is asked, or to reproach when he hath given; either to except against the person, or to stick at the greatness of the gift h james 1.5. . Fiftly, the assistance of the spirit of Adoption▪ The Spirit helps our infirmities▪ though we know not how to pray as we ought, yet that shall not let audience; for The Spirit itself will make request for us, even in the sighs which cannot be expressed i Rom. 8.26. . Sixtly, The merits of Christ and his intercession; he hath prayed for us, so as what we ask the Father in his Name, he will grant it k joh. 14.13.14 . seventhly, The hate God bears to the enemies of his people; God's Servants shall speed in their suits▪ even because of them that rise up against them. Lastly, our prayers are furthered by the very Faith and Holiness of our godly and spiritual Ancestors, the posterity speeds the better for their sakes; yea, without question we speed the better in England, because we are the seed or Successors of the Martyrs. Object. Object. Solut. But I have prayed for myself and others, and yet ●inde not success. Sol. First, if thou speed not, it is either because thou art not a righteous person l Psal 34 16. & ●9 7. : or thou art disordered in thy carriage in the family m 1 Pet. 3.7. : or thou didst not continue in prayer n Luk. 18.1. to 8. : or thou dost ask amiss. Quest. But how may I know whether I did ask amiss? Ans. Thou didst ask amiss: Quest. Ans. first, if thou didst pray and doubt o james 1.6. job 21.15. . Secondly, if thou didst make prayers thy refuge, but not thy recompense, when thou camest to pray thou consideredst what thou didst want for thyself, not what thou shouldest render to God; thou usedst prayer to serve thy turn, but when thou hadst sped, thou didst not return by prayer to render unto God his honour p Psal 116.12. . Thirdly, if thou didst not make conscience of the use of other ordinances of God; for God will not give all to any one ordinance. Fourthly, if thy prayers were ignorant, proud, hypocritical prayers q Mat. 6. . Fiftly, if thou wast not in charity but broughtest thy gift, and didst not forgive, or seek reconciliation with thy brother r Mat. 5. . Sixtly, if thou didst ask of God for wrong ends, or wrong things, as to spend on thy lusts s james 4.3. : or for temporal things only or chiefly t Hose 7.14. : beside, many times it comes to pass that men speed not, because they are not humble. We should so prize and esteem holy things, as we should exceedingly rejoice, if we could get but the crumbs that fall from the Father's table. This Humility is ever joined with great Faith and wished success in all suits to God. Again, it is to be noted, that men may be deceived about the success of Prayers: for the decree for our succours may go forth at the very beginning of our supplications, though the knowledge of it be not revealed unto us till afterwards. Further, God heareth prayers diversly; sometimes, he heareth to grant the very thing we desire; sometimes he heareth, and granteth, and giveth, not the very things we desire, but that which he holds to be best for us, and for the distress we are in: so he was said to hear CHRIST, Heb. 5. Lastly, God doth hear and grant, and yet defer to give▪ and that for our great good many times: he defers that he may prove us, that our faith may be the more kindled, that his benefits may be more sweet when they do come, and that we may know by the want, that it is his gift, when they are bestowed, and that we may be more careful of the good use of his graces, gifts, and benefits, when we have them. Thus of the Coherence. For you. Doct. ] Doct. We are bound to pray for others as well as ourselves. In this place I consider in this point only two things. First, the kinds of prayers for others: secondly, the sorts of persons for whom we must pray. The kinds of Prayers for others. For the first; I observe here in the original, two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the translation, Prayers and Desires: as I take it, all the sorts of prayers for others may be referred to these two heads: and these two differ not so much in the matter, as in the motives to prayer; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prayers, are such suits unto God, as we are vehemently moved to, by the contemplation of God and his Attributes. The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Desires, are all suits unto God, arising from the deep sense of man's estate, either in dangers, wants, or blessings: and under this kind may be placed the three sorts of prayers in 1 Tim. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for our desires for others, are either Deprecations, in which we desire God to turn away, or keep from them some great evil; or Intercessions, which are either complaints of wrongs, or most importunate supplications unto God for their conversion and the pardon of their sins: or lastly, thanksgivings for God's mercies and blessings. The persons for whom we must pray. Secondly, to the Question, for whom we must pray. It is shortly answered, 1 Tim. 2.1. for all men, excepting dead men, or such as sin unto death, or such, concerning whom the will of God is revealed for their perdition, as the Man of sin: 2 Thes. 2. so as also by all men, we understand all sorts of men, not all the particular men of every sort: for we may not desire salvation for all the men that God hath made (universally considered,) seeing the counsel of God is unchangeably past concerning reprobates, but that which in this Text is principal, is, that Ministers and People must pray one for another. Ministers must pray for their People: thus do the Apostles in every Epistle; yea, Samuel saith, God forbid I should cease praying ●or you; as if he knew it to be a detestable thing for a Minister to be so reckless or careless, as either not to pray, or not to continue to pray for his people. The people must also pray for their Ministers, and that especially for these things, that God may deliver them from the rage of the disobedient, and the practices of their enemies u Rom. 15.30. ; that God would open their mouths, and give them utterance x Ephes. 6.19. , with a fitness to discover the secrets and mysteries of Christ y Col. 4.3. ; and that their Gospel may run and grow, both in efficacy and credit z 2 Thes. 3.1.2. ; yea, in as much as they labour about saving other men's souls, the people should by prayers labour to further the salvation of their Ministers. We cease not.] Note. First, he that loves the people of God truly, loves them constantly. Secondly, that a heart truly sanctified is much in prayer, cannot give it over. It is a woeful thing to neglect prayer; but how cursedly miserable is their case whose hearts rise against prayer, and cannot abide it, but persecute it in others? Not ceasing what it implies. Thirdly, the not ceasing in prayer, hath in it constancy and perseverance in prayer; and teacheth, that as we are bound to pray, so are we bound to persever in prayer; yea, if we must not cease to pray, it implies: first, that we must pray in all places: secondly, that we must watch to pray: thirdly, that we must believe, and hope we shall obtain what we pray for: fourthly, we must not appoint God either time or means: five, that we must pray with all manner of prayers; for all these five things are requisite * john 4.21. 1 Tim. 2.8. Mat. 26.41. Col. 4.2. Ephes. 6.18. 1 Pet. 4.8. james 1.6.7. Heb. 10.36. etc. Heb. 2.3. : or if any of them be wanting, there will not be constant and faithful prayer. Yea, not ceasing, notes that there is singular comfort in prayer, else men would never hold out. Object. Solut. Object. But, not ceasing, implies, multiloquie, vain babbling. Sol. Not so: a man may pray earnestly and often, and yet not use many words a Eccles. 5.1. Ma●. 6. . Object. Object. But, to pray without ceasing, is to be tied to use idle repetitions; for how can men be furnished and find matter to pray so often and so much? Solut. Sol. A Christian is furnished many ways with needful occasions of continual prayer. First, he is tied to a daily Sacrifice both morning and evening, by Prayer and Praises. Secondly, he finds continually new Mercies, and those require new songs of praise and prayer b Psal. 40.4. . Thirdly, as his knowledge increaseth by the use of the means, he finds an increase of matter, to drive him to prayer, and make him pray better. Fourthly, new infirmities breaking out in himself and others, and that daily, gives an occasion to renew his suits to God. Fiftly, the Creatures, and his callings must be sanctified by the Word and Prayer. Sixtly, variety of crosses breaking in upon him, gives him cause to run to God for the sanctifying or removing of them. Let such pray seldom as think they owe God no Sacrifice, or receive no blessings from God, or care not for knowledge, or find no infirmities in themselves, or have no crosses, or need no blessing upon their callings and labours: but let all that fear God stir up themselves to pray without ceasing, because God requires it, and hath made gracious promises; because they find daily necessities, and may hereby exercise their faith, and show their love to God and to others, after the example of the Saints, and by the motion of the Spirit of Adoption, which will not be idle in them. Thus of the Affirmation. The Declaration follows. That ye might be fulfilled with the knowledge of his will in all Wisdom and spiritual understanding, that ye might walk, etc.] In this Declaration he describeth the knowledge he prays for, by five things: 1 By the Object of it; The will of God. 2 By the Parts; Wisdom and Understanding. 3 By the End; That ye might walk, etc. Vers. 10. 4 By the Cause, His glorious power. Vers. 11. 5 By the Effects; Patience, Long-suffering, joyfulness. The Object is described in these words; fulfilled with knowledge of his Will. And here is, 1. the Object itself, Will of God: 2. the Means of apprehension (viz.) Knowledge: 3. the Measure, filled with it. Of his Will.] Will is a propriety in God. Proprieties in God are either Personal or Essential: Proprieties in God. the Proprieties of the Person are such as these; in the Father, to beget and send forth; of the Son, to be begotten and sent forth; and of the holy Ghost, to proceed: the Proprieties of the Essence, are of two sorts: some note the Essence, as they say à priori; and these are such Proprieties as are incommunicable, that is, are so in God as they are in no Creature, as Infiniteness and Simplicity, free from all mixture, parts or composition: some note out the Essence à posteriori; and these are such as are first and principally in God, but in the second place communicable to the Creature; and of this sort are Power, Wisdom, and Will in God. The will of God is either, The Will of God's good pleasure; or, The Will of his pleasure. The Will of God's good pleasure is in things where the effect is good. Bene placiti. Placiti. The Will of his pleasure is in things where the effect is evil; and so he wils in respect of the end, but not in respect of the means to the end, as Sin, and some Miseries. The Will of God's good pleasure is here meant: and this is secret or revealed. The revealed Will is here meant. The revealed Will of God is of four sorts. It is 1. His determining Will concerning us, what shall become of us c Ephes. 1.5. . 2. His prescribing Will, where he requires either Odedience; and this is revealed in the Law: or Faith and Repentance, and so it is revealed in the Gospel d Ephes. 1.9. Acts 22.9. . 3. His approving Will, and that is that Will, by which he graciously accepts, and tenderly regardeth those that come to him in Faith and Repentance e Gal. 1.4. Mat. 18.14. john 1.23. . 4. His disposing Will, and this is the Will of his providence f 1 Cor 1.1. Rom. 1.10. . The prescribing Will of God is wholly revealed, the other three but in part, and by consequent. Thus of the Will of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Knowledge.] This is the Grace by which the Will of God is apprehended. The original word is three ways accepted: Sometimes, for Knowledge; so ordinarily: Sometimes, for Acknowledgement; as it is translated in these places: Luke 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometimes, for Knowing again. All three senses may be here well considered off. First, of knowing Gods Will. Here I consider three things: first, what we must know: secondly, why: or, the motives to persuade to seek for knowledge: thirdly the means to be used thereunto. What we should seek to know. For the first: we must know that God doth approve of us in Christ: the approving will. And this is so necessary, that our hearts can never be rid of the occasion of fear of our Reprobation, till we do know it g 2 Cor. 13.5. . Secondly, we must know what God hath determined of us: his determining will. To this end hath God given us his Word and Spirit, that we might know what he hath prepared for us, if we love him h 1 Cor. 2.9. . Thirdly, we must labour to know what he requireth of us: his prescribing will. It is said of David. Acts 13.22. that he did all the wills of God; and so should we also labour to know, and by practice express the power of all God's wills: and the rather, seeing we have fulfilled, not the will, but the wills of the flesh from time to time i Ephes. 2.3. . Motives to knowledge. For the second: there are many things might inflame us to the desire of knowledge. For this is the glory of God's Elect, not riches, not strength, not carnal wit k jer. 9.24. . It is the singular gift of God's grace, and special portion of his Chosen l Mark 4.11. . It is a great sin, and grievous curse to want it m Hos. 4.11. : but a damned plague to contemn it n job. 21.14. . Knowledge? Why? it is more excellent than all things: all but loss and dung in comparison of it o Phil. 3.9. . Without it, Zeal is little worth p Rom. 10.2. , and Sacrifice is in vain q Hos. 6.6. . What shall I say? This is eternal life to know God, and whom he hath sent jesus Christ r john 17.3. . Thirdly, what must we do that we may attain to the knowledge of Gods will? Rules for attaining knowledge. I answer: First, we must get to be true members of Christ: for No man knoweth the Father but the Son, and they to whom the Son revealeth him s Mat. 11.27. . Secondly, we must conscionably practise what we do already know by the light of Nature, or general light of Religion, and then Christ's gracious promise lieth for the further revelation even of saving knowledge t john 7.17. . Thirdly, men never soundly prosper in the attainment of saving knowledge: till they have been in the furnace of affliction of Conscience: after men have been wounded in spirit and their hearts smitten within them, they will then know, and endeavour themselves to know u Hos. 6.1.3. . But this Question may be excellently answered out of two places of the Apostle Paul. First, in the 12. of the Rom. 1.2.3. The Apostle shows that a man must do five things, if he would know what the good, and acceptable, and perfect will of God is. First, he must devote himself to a religious course of life: this he calls sacrificing of ourselves to God, Vers. 1. Secondly, he must no more follow the fashions of the world. Thirdly, he must by prayer, and the use of all the means, repent for the sins of his mind, and get a new mind to put his knowledge in. Ver. 2. Fourthly, he must be proving and trying, often examining himself, and trying his evidence concerning the faith of God's good will to him, as the hope of his glory. Vers. 2. Fiftly, he must not be over-curious to pry into such knowledges as concern him not; but be wise to sobriety, labouring especially by hearing and practice, to get within compass of the knowledge of his own justification, Sanctification, and Salvation, Vers. 3. Again, in the 5. of the Ephesians, Ver. 14. to 22. to gain the true light of Christ, and understand Gods will, the Apostle shows that we must do nine things. First, we should awaken ourselves out of the spiritual slumber of our hearts; labouring, by prayer and meditation of our danger, to force open the eyes of our minds; Awake thou that sleepest, Ver. 14. Secondly, we must forsake the company of wicked and carnal men, that have no taste nor feeling of things that belong to the kingdom of God; Stand up from the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 14. Thirdly, we must walk circumspectly: precisely, the original word is: now resolved to make a conscience of all our ways, or else in vain to go about to dig for knowledge, Vers. 15. Fourthly, we must allow much time for hearing, and reading, and conference; even as men that mean to redeem all the time passed they have unprofitably spent, Vers. 16. Fiftly, we must bring a mind willing and desirous in all humilit●e, to understand God's will: a froward spirit cannot prosper; or a man wise in his own conceit, Vers. 17. Sixtly, we must in special take heed of drunkenness, or any kind of tippling, wherein is excess, Vers. 18. seventhly, we must labour for a cheerful spirit, and a glad heart, and show it by singing of Psalms, making melody in our hearts to God: a heavy spirit is dull of apprehension, Vers. 19 Eightly, we must give thanks for all things, readily acknowledging every mercy, and rejoicing for any success in the means, Vers. 10. Lastly, we must submit ourselves one to another, ever willing to learn in any thing of any body, Ephes. 5.21. He that scorneth information is a fool. Thus of Knowledge. Secondly, Of acknowledgement, or profession. it is not enough to know, but we must acknowledge the will of God, that is, by a constant and open diligence in the use of the means, and conscionable heedfulness even in all things in practice: we must hold forth the light of the truth, in a religious profession of it, in communion with the Saints, and separate from sinners: this is required in God's Elect as well as Faith, Tit. 1.1. Neither is it a precise humour in some few, but God would have all come to the acknowledgement of the truth x 1 Tim. 2.4. ; not to hear it, or to know it only. Without this, I will not say absolutely, a man cannot be in Christ; but this I say, with the Apostle, A man cannot be perfect in Christ, and of ripe age y Ephes. 4.13. . By this acknowledgement we escape an exceeding great deal of filthiness that is in the world z 2 Pet. 2.20. : and because that many men will by no means be drawn to acknowledge the way of God, therefore by a just judgement of God they are delivered up to a reprobate sense * Rom. 1.18. . Only two things are to be urged upon professors herein: first, that they do soundly repent of their sins before they make profession, and enter upon acknowledgement a 1 Tim. 2.4. ; or else acknowledgement will be a veil for filthy Hypocrisy: secondly, that they take heed of sinning presumptuously after acknowledgement. Fear the Curse, Heb. 10.26. Thirdly, Of knowing again. we must know again: this hath three things in it. First, we must be often viewing and looking over our evidence, to be sure of the whole and every part of it, as we would do if we had assurances for matters of the world. Secondly, because sins after callings do greatly darken knowledge, therefore we must not only renew our repentance, but our knowledge also. Thirdly, we must know the truth of God, not only in our minds, by understanding and thinking of it; but we must know it again, in the affections of our hearts in respect of sense and feeling: and again after that, in the practice of our life; for that is experimental knowledge, and the very power of godliness. Use. This Doctrine of the knowledge of the Will of God, reproves many sorts of men. First, such as desire not knowledge at all b job 21.14. : and so perish for want of it c Hos. 4.6. 2 Thes. 1.8. . Secondly, such as sometimes desire knowledge, but they will not use the means, or not constantly, or not all the means. Thirdly, such as will know something of the prescribing Will of God, but never heed his approving or determining Will. Fourthly, such as, though they use the means for Knowledge, yet will at no hand abide Acknowledgement. Lastly, it reproves the carelessness even of God's people many times, neglecting to make their Calling and Election sure, by looking often over their evidence, and renewing their knowledge, and labouring the cure of their natures from slumber and relapses. Thus of Knowledge. Obser. 1. Filled, or fulfilled.] From the observation of the measure I note four things. First, that we must not rest in beginnings; we must be filled with all knowledge d Rom. 15.14. : not only get Grace and Truth, but be filled with it e john 2.14. : so full of Wisdom f Act. 6.3.5. , of Faith and power g Acts 6.8. , of Goodworkes h Acts 9.36. , of joy in God's favour i Acts 2.28. , of all Hope k Rom. 15.13. , full, even with the fullness of him that filleth all things l Ephes. 1. ult. . But it is contrary with the most men: for we may complain out of divers Scriptures, even of them that they are filled, not with Grace, Knowledge, Faith, Works, etc. but with the Leprosy of all spiritual Infections m Luke 5.12. , with all Deceit n Acts 13.10. , with Wrath, even when they hear God's word o Acts 19.28. , with worldly Grief and Passions p john 16.16. , with all kinds of Unrighteousness q Rom. 1.19. , with Drink r Ephes. 5.18. , with the measure of their Father's Sins s Math. 23.32. ; yea, so wretchedly vile are the lives of many, that they show themselves to be filled with the Devil himself t Acts 5.3. : but the works almost of none are perfect, or filled before God u revel. 3.2. . Secondly, that there is something in Grace or Knowledge still wanting: we know but in part. Obser. 2. Man's heart may be compared to a Vessel, the means to a Pipe, the Spirit of God to the Wheel that beats the water into the Pipe, the Minister is the Servant that opens the Cock; and then the reason why we know but in part, is, either the Cock always runs not, or not always in the same measure: and sometimes our Vessels are filled with other things, as the cares and lusts of the world, and so they run over; and usually our Vessels run out, and lose what we receive by the means. Obser. 3. Thirdly, the knowledge of the Will of God, and spiritual things, only can fill and satisfy the heart of man, all else is mere vanity and vexation of spirit x Eccles. 1.2. . Earthly things cannot fill, neither the knowledge of them, nor the use or possession of them, Nothing can fill but knowledge and spiritual things. because they are not infinite nor eternal: beside, there is nothing new, nor are they of a like nature with the Soul: they are enjoyed with vexation and much satiety, for our affections will not love them still; yea, most an end the vanity of men's minds so turneth devices, concerning their knowledge or use, that death or loss takes them or us away, before they can find out that way of using of them, that could satisfy and fill the heart. Obser. 4. Lastly, nothing but the will of God binds conscience: the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting upon God's will, that so he might the more easily beat down their Traditions and Philosophical Speculations, of which he meant to entreat in the next Chapter. Now, if this Doctrine be true, as it is most true, than Apocryphe Scripture, Counsels, Fathers, and Princes Laws, do not bind further, than they are agreeable to Gods will; and therefore much less Pope's Decrees, Traditions, and human Inventions. Thus of the Object of Knowledge. In the next place it is described by the Parts of it, The differences between Wisdom and Understanding. in the next words [In all Wisdom and spiritual Understanding.] Where the Apostle shows that saving Knowledge hath two parts, (viz.) Understanding and Wisdom. Concerning the difference between the two original words, in this place rendered Wisdom and Understanding, there is a great stir amongst Interpreters. Some say that the one proceedeth out of the principles of the Law of Nature, and the other out of the principles of Faith. Some take the one to be a knowledge concerning the end; the other, of things that are for the end. Some think by Understanding is meant apprehension; and by Wisdom is meant judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or dijudication. Some think, that Synesis, rendered Understanding, receiveth the will of God in the whole; and that Sophia, Wisdom, conceiveth it in the parts, and with weighing of all circumstances: by the first they consider what is lawful, and by the second what is expedient. Some say that the one of them conceiveth the object of felicity; the other, the means by which men attain it. Some think they differ thus, that the one understands of God absolutely, by Scripture, as he is; and the other considers of God by collation, or comparison with the creatures, by experience, as he is tasted to be good: but the plainest and soundest difference is this, that Understanding is contemplative knowledge; but Wisdom is active knowledge: the one gives rules for practice, the other for judgement and contemplation. But before I consider of them apart, I observe two general Doctrines. First, Two general Doctrines. that saving Knowledge and Wisdom is not natural, but from above, and had only by CHRIST, here it follows Faith and Love: it is wrought by the power of the Gospel, it is prayed for; and lastly, it is plainly said to be spiritual: See more, james 3.17. 1 Cor. 2.14. 2 Cor. 1.30. Tit. 3.3. and it may serve for many uses. First, uses. it should enforce us to labour to become spiritual men, as we would desire to have any thing to do with the knowledge of Gods will: for if we be not more than natural men, it is certain we know not the things of God. Be sure therefore thou be no natural man. Quest. How a natural man may be known. How may a natural man be known. Ans. He is a natural man: First, that hath in him only the spirit of the world, 1 Cor. 2.12. Secondly, that knows not that wisdom of God that is in a mystery, that is, his Reconciliation and Salvation by Christ, 1 Cor. 2.7.10.14. Thirdly, that loves not God, Vers. 9 as they do not that love not the word, people, and way of God. Fourthly, that knows not the things given of God by the Spirit, Vers. 12. Fiftly, that accounts spiritual things foolish things, and religious courses foolish courses. Vers. 14. Sixtly, that hates sincerity, and walks after his own lusts, jud. 19.18. And it is worthy to be noted, Who make the Schism in the Church. that the Apostle, when he foretells of these wicked loose persons and profane men, living in the Church, he saith, they make Sects; and it is most sure, that not only Heretics and false-Teachers, that draw men out of the bosom of the Church, to divide them from our Assemblies, but even wicked men, that wallow in sin, make Sects and Schism, and division in the Church, though they otherwise come to the Word and Sacraments as the people of God do: for the Word is seldom effectual in the working of it in any place, but we may find the Devil stirring up carnal and natural men, that strive by all means to pursue such as desire to fear God, lading them with reproaches, and blowing abroad slanders, and wilfully both disgracing them, and shunning their presence; and when they have done, call them Sectaries, and other Heretical names: them, I say, that excepting their care and conscience to walk uprightly with God and unrebukable amongst men, live in peace by them: but though men are deceived, God will not be mocked; these are the men that God means to indite for making of Sects in the Church, as well as Heretics. Secondly, seeing true Wisdom is from above, it should work in us a dislike both of hellish wisdom and earthly wisdom: Devilish wisdom. 1 Cor. 2.8. Exod. 1.10. by hellish wisdom I mean such wisdom as was in the Priests when they killed Christ, or that that was in Pharaoh, who counts it to deal wisely, to oppress God's people: It is devilish wisdom to be cunning or artificial in hiding the practice of sin: it is devilish wisdom to have skill in defending sin: It is devilish wisdom that is used in the refining of sin; as for example, drinking of healths began to grow to that detested head, and was accompanied with that filthy villainy and abomination, in respect of the excess of it, that certainly the Devil should never have gotten the most men in a short time to have had any thing to do with such a damned beastliness; now the Devil not willing to lose his homage and sacrifice, inspires some men to bring in a libert●e to drink in less glasses, and with allowance of choice of drinks or Wines, and now the sin is refined it goes currant. Earthly wisdom. Earthly wisdom is of two kinds: for either it is a skill to get goods, or else it his human learning and policy, both allowable in themselves, but neither to be much liked or trusted to: for as for the skill to get riches, What would it profit a man to win the whole world and lose his own soul? and the praise of human wit, learning, policy, etc. is much curbed by certain terrible places of Scripture. The conceit of this wisdom makes the Cross of Christ of none effect a 1 Cor. 1.18. ; and a man may have a great measure of it, and be famous, and yet be without God, without Christ, and without the covenants of promise, and without hope in the world b Ephes. 1.12. : for, not many noble, not many wise hath God chosen c 1 Cor. 1.26.27. . Yea, God many times hides the mysteries of the Kingdom of Grace from these great wisemen d Mat. 11.27. , and sets himself of purpose to stain their pride, to destroy their wisdom, and to infatuate their counsels. Where is the Scribe (learned in the Scripture?) where is the Disputer of this world (skilful in human learning and policy e 1 Cor. 1.19. & 2.6. ?) Hath not God (to vex the very hearts of these men) tied conversion of souls, ordinarily, to the foolishness of preaching? Doct. 2. It is not enough to get Piety, unless we get Wisdom also, 1 Cor. 1.24.30. Acts 6.3. Ephes. 1.8.17. Use is, first, for confutation of those that hold all labour for the attaining of spiritual things to be folly; of most men those to be fools that make such ado about the use of the means of Salvation. But it is certain that Christ, that gives godly men righteousness, gives them Wisdom. Religion doth not make men foolish, but gives wisdom to the simple f Psal. 29.7. . Secondly, Professors should be advised to make conscience of discretion in their carriage, as well as holiness: and to this end they should take heed, 1. Of pettishness and peevishness; a vice, should be only found in the bosom of fools g job 5.3. . 2. Of conceitedness; a foul vice, to be so wise in their own conceit, that their own ways should always so please them, that they think better of themselves then of seven men that can give a reason h Prou. 12.15. & 26.12.16. . 3. Of rash meddling with other men's business, or prying into their estates i Prou. 17.27. : mens eyes should not be in every corner of the world. Lastly of unadvised openness; in all companies, without respect or heedfulness, to pour out all their minds k Prou. 29.11. . Thus of the general Doctrines. The first part of saving Knowledge is here rendered Understanding, and is Contemplative Knowledge. Contemplative Knowledge hath in it two things, Apprehension and Meditation; that is, the power to discern Doctrine, and the power to meditate of it; both are needful, and in both men are exceeding wanting; especially in the power of Meditation. If you ask me what the object is about which we should meditate, it is answered before; it is the Will of God, determining, approving, prescribing and disposing. And it is no wonder, that men get so little knowledge, or are so unable for contemplation, because every one is not capable of it; the Scorner may, in a passion, seek Wisdom, but he cannot find it l Prou 14.6. . Besides, the means must be used: especially in Contemplation, it is exceeding hard to hold any course constantly, but the ground must be from matter of prayer, Rules for Contemplation. or hearing, or reading. Further, many things are required to fit a man to capableness, and power, of holy Contemplation: First, Chastity of heart, and affections; for, such as are carried about with lusts are ever learning, but never come to the knowledge of the truth m 2 Tim. 3.6. ▪ Secondly, Meekness, or rest of heart from the hurry of disordered affections and troubled passions; hasty affections and a foolish mind are inseparable; he that is passionate can lift up no holy thoughts, but he can easily exalt folly n Prou. 14.29. . Thirdly, A good mind, that is, an understanding, not exercised in imagining and plodding of evil: men of wicked imaginations are utterly disabled from contemplation. Fourthly, Humility, or a tender sense of ones own wants and unworthiness: the proud-conceited man, for matter of Meditation, is of an empty mind, unless it be that they dote about questions, or strife of words, or vain disputations, that tend to nothing but strife or vain ostentation o 1 Tim. 6.4.5. . Besides, a heart fatted and fleshed with presumptuous hopes, or profits and pleasures, and hardened through long custom and practice of sin, is almost wholly blinded in the things that belong to the Kingdom of Christ; These men have eyes, and see not; and ears, and are as if they heard not p Mat. 13.14. . To pass from this point of Knowledge Contemplative, I conclude only with the consideration of the 8. of the proverbs, where it is the drift of the holy Ghost to persuade men to seek to store their hearts with knowledge, both for sense and Use. Wisdom cries to be heard. God would feign fasten knowledge upon all sorts of men. Now if any should ask why Wisdom is so importunate, or wherefore they must set all aside to get her; there are three Reasons given. First, because we are naturally foolish, and not wise in heart: there is no inward substance of sound knowledge in us, Vers. 5. Secondly, the things to be imparted are the most excellent in heaven and earth, divers objections against Knowledge answered. Vers. 6. Thirdly, no knowledge but this, but it is stained with error or lewdness: now in the Scripture we are sure of two things, Truth and Purity. Object. object 1. But the Doctrine of Religion, as it is revealed in Scripture, is exceeding cross and contrary to our natures. Solut. Sol. It is answered, that there is no frowardness in it; it is in us, not in the Doctrine itself, Vers. 8. Object. object 2. But the study of saving knowledge is exceeding difficult. Sol. That is answered, Solut. Vers. 9 My words are all plain to him that will understand, and straight to him that would find knowledge: If there were a constant desire and endeavour in men, they would find great success. Object. object 3. But it is not a profitable course nor gainful. Sol. That is denied, Vers. 10.11. Solut. Knowledge is better than Silver, or Gold, or precious Stones; and it is more thrift to get it then to get riches. Object. object 4. But I see that many that follow Sermons, and study the Scriptures, are very indiscreet, Solut. and men of no reach nor parts. Sol. It is answered, Vers. 12. that Wisdom dwells with Prudence or Discretion, and finds forth Knowledge and Counsels: and if men were compared, in their present knowledge, with what they were before, it would appear that they have gotten more discretion, etc. then ever they had, & therefore it is a mere imputation. object 5. Object. Many great professors are men of wicked lives. Sol. Vers. 13. The fear of the Lord is to hate evil, Solut. as Pride and Arrogancy, and the evil way, and a mouth that speaketh lewd things: and therefore if any such be of wicked lives, they are hypocrites, thrust unto profession by the Devil, of purpose to shame the study and endeavour after saving knowledge. object 6. Object. But the most that follow Sermons, and read the Bible so much, are base persons, Solut. and men of no fashion in the world. Sol. That is denied, Vers. 15.16. For, the holy wisdom of the Word hath been the fairest ornament, and help, and support to Kings, Princes, Nobles and judges; By me Kings reign, and Prince's decree justice. object 7. Object. But this knowledge fills men with terrors and Melancholy. Sol. Solut. That is denied: for it is a most lovely study; I love them that love me. It is only terrible to such as so love their sins, as they will not part with them. object 8. Object. It is a knowledge never attained in any perfection. Sol. That is denied to, Solut. Vers. 17. They that seek me early shall find me: men get no ripeness in knowledge, because when they use the means, their heads are full of cares or lusts, etc. or they wait not upon the opportunities and advantages of the means: they seek not early. object 9 Object. But, at the least, it is an enemy to Thrift, and a hindrance to men's outward estates. Solut. Sol. That is false too, and he gives two Reasons for it, Vers. 18.19.20. For first, the most durable riches (that is better than all gold or pleasure) is righteousness, and this is gotten by the knowledge of the word. Secondly, that that most an end impoverisheth men, is the hand of God, or of men; and sin usually and disorder is the original cause of all losses or poverty. Now Wisdom causeth a man to walk in the ways of righteousness, and so to inherit substance; and as God sees it meet for them, to fill their treasures. object 10. Object. But a man can never observe the rules of holiness required in the word, Solut. and urged upon men by preaching. Sol. The word doth not only show men what they should do, but it gives power to do it: It causeth men to walk in the way of righteousness, Vers. 21. Lastly, to put all out of doubt. Knowledge: Why? It is the very glory of Christ, and dwelled with God in the very beginning of the world; yea, it was begotten from everlasting, when there was no depths, nor the mountains settled, nor the earth framed, etc. from Vers. 22. to 32. The exhortation is in the end of the Chapter, that as men would assure themselves to be God's Children, or to be blessed in their ways they should hear instruction in this point and be wise, and daily watch at the gates of Knowledge: so should they get the life of grace and obtain the favour of God, when others that despise knowledge, and the means of it, shall be so wounded in soul, that they shall certainly die eternally, Vers. 32.33.34.35. Thus of Contemplative Knowledge. Wisdom, or Active Knowledge follows: the consideration hereof is exceeding difficult: for it lieth in the prescribing of the discretion in practice. I take it, Wherein wisdom or discretion consists. 1 wisdoms order in seven rules. that Wisdom in practice stands principally in two things: first, in Order of practice: secondly, in the Specialties of good behaviour. wisdoms Order lieth in the prescribing of Rules concerning the priority and precedency of things in practice: she tells what must be first done, and chiefly; and thus she gives seven Rules. 1 That Heaven be sought for before the earth, and remission of sins in Christ, before any other thing q Mat. 6.32. . 2 That men choose present affliction rather than future; rather suffer now with hope of reward in another world, then take pleasure now, to endure the pains to come r 2 Tim. 2.3. to 8 . 3 That God 〈…〉 before man, whether it be other men or thyself: thus it is wisedom● 〈◊〉 let God have the first place in the morning, before thou serve thyself in thy calling: thus it is wisdom to obey God rather than man, when the Commandment of God and the commandment of man lieth before thee, and are contrary one to another s Acts 5. : thus also the duties of the first Table are to be done before the duties of the second Table, in equal comparison t Mat. 22.38.39 . 4 That death be provided for before life; first learn to die, and then it is easy to learn to live u Deut. 32.29. . 5 That opportunity be preferred before time: Work in harvest: walk while ye have the light: delay not whilst thou hast the means, seek God whilst he may be found. 6 That the first place in dignity over any, be accounted the greatest place of service unto all x Mat. 9.34. . 7 That in duties to men, we first regard to practise the duties of the fift Commandment y Ephes. 6.3. . Secondly, wisdoms specialties in the behaviour. 1 Of the heart, in five things. concerning behaviour; Wisdom binds the Heart, the Tongue, the Conversation First, in binding the heart to good behaviour, she chargeth five things. 1 That in the dearness of affections, and clearness of knowledge, in the purity of our thoughts, God be loved above all z Mark 12.33. . 2 That we draw weapon upon every imagination, or what else exalts itself against Contemplation, and the obedience of Christ, never ceasing till those inward sins be led away captive * 2 Cor. 10.4. . 3 That we grow in Meekness, as we grow in knowledge a james 3.13. : and that we be wise to sobriety, desiring the knowledge only that can profit us b Rom. 12.13. . 4 That we rest not till we be clearly resolved, in Religion, God's Love, and our own Salvation c Prou. 24.15. . 5 That the fear of God, throughout all our whole life, be our chief treasure d Esay 33.6. . Secondly, 2 Of the tongue, in seven things. in binding the Tongue to the good behaviour, she chargeth: 1 That our words be few, when we speak either to God or men e Eccles. 5.1. james 1.19. Eccles. 10. ult. . 2 That we do not so much as whisper against the Lords Anointed f Deut. 28.58. Command. 3. . 3 That we presume not to come near the sacred Name of God to take it up in vain g Prou. 17.15. . 4 That we censure not the just, nor justify and defend the wicked g Prou. 17.15. . It is not safe for the Prince to smite with the tongue the meanest servant of God h Prou. 17.26. . 5 That we answer not a matter before we hear it i Prou. 18.13. . 6 That we judge nothing before the time k 1 Cor. 4.5. : and speak evil of no man, but be soft, showing all meekness to all men l Tit. 3.2.3. . 7 That we seek a due season for good words m Prou. 15.23. . Thirdly, 3 Of the conversation in eight things. in binding the conversation to the good behaviour, she chargeth: 1 That men walk exactly, accurately, precisely: it is translated circumspectly n Ephes. ●. 15. . 2 That with all delight men set their hearts to keep God's Commandments and do them o Deut. 4.5.6. . and by good conversation men show their works p james 3.13. . 3 That men meddle with their own business q 1 Thes. 4.11. . 4 That profit and pleasure give place to godliness r Psal. 4.6. 1 Tim. 6.6. . 5 That men trust not fair pretences, but have some sure trial before we commit ourselves to any s john 2 24. . 6 That we fear and depart from evil before the cross come t Prou. 16.6. Esay 27.11. : it is every body's course to talk of repenting when misery is upon them: but a wise man will redeem his own sorrows, and fear GOD while the curse hangs in the threatening though it come not yet into execution. 7 There is a special wisdom in knowing how to give place to the time, so far as may stand with keeping of Faith and a good Conscience: Thus Paul forbears to speak directly against Diana of the Ephesians for three years u Acts. 19.10.26 . 8 That temporal things be ordered to conformity with God. Hitherto of the Parts of saving Knowledge. Verse 10. That ye might walk worthy of the Lord in all pleasing, being fruitful in all good works, and increasing in the knowledge of God. IN these words the end of Knowledge is at large set down: to this end we should fill ourselves with the knowledge of God's will, that our conversations might be rightly ordered, to the glory of God, the profitable pleasing of others, and the stirring up of good fruits unto eternal life, in the salvation of our own souls. Neither doth he think it enough (for those that have by the Gospel gained much knowledge) to do good, or live well, but they must raise their endeavours to an eminency, and this he expresseth in three forms of speech. First, they must walk worthy of the Lord. Secondly, they must walk in all pleasing. Thirdly, they must be fruitful in all good works. And if any should ask how all this can be attained, he answers in the end of the Verse, when he saith, increasing in the knowledge of God. The general Doctrine. The Doctrine out of the whole Verse is, that the life of Christians ought to answer their profession, knowledge, and the means they enjoy. In the enlarging hereof I consider four things. 1. The Motives to excite us to an holy endeavour after innocency. 2. The Reasons why so many men in the visible Church, enjoying the means, have attained to so little innocency. 3. What we must do that we may thus walk. 4. The Benefits would be gotten by a holy care of Christian innocency. Motives to holy life. The Motives are such as these: 1. We are not in our own power, to live to ourselves, but are tied to live to him that died for us a 2 Cor. 5.15. . 2 Our souls and bodies are destinate to incorruption in the Heavens: and therefore we should set ourselves so to live, for this short space in this world, as we might deliver them up undefiled in the day of the Lord. 3 Have we ever found unrighteousness in God b jer. 2.8. ? shall we then serve Satan, that never did us good, and forsake the Lord our God? When our hearts are tempted to sin, we should say: Shall I thus requite the Lord for the innumerable benefits he hath bestowed upon me? 4 The long night of sin and ignorance and hellish darkness and danger (by the light of the Gospel, by the means of Christ our Saviour) is passed, and a short season remains unto us, to glorify God, and work out the assurance and fruition of our own salvation. Shall we not then arise from the sleep of sin, and now cast away the works of darkness? Is it not now time to arm ourselves against the sluggishness of our own Natures, and the corruptions that are in the World; to walk honestly, as becomes this day of grace and favour c Rom. 13.11.12 ? 5 The miserable events of serving the flesh might move vs. If we have the means, and make a show, and yet live carnally and scandalously, we may deceive ourselves, but God will not be mocked: we shall reap as we sow; if we sow to the flesh, we shall of the flesh reap corruption d Gal. 6.7.8. . And for these things the wrath of God cometh upon the Children of disobedience e Ephes. 5.6. . And therefore let no man deceive us with vain words: and if jerusalem will not be instructed, my soul (saith the Lord) shall depart from her, and she shall be desolate, as a Land that no man inhabiteth f jer. 6.8. . And contrariwise, if we would sow to the spirit▪ and never be weary of well doing, nor faint or fail, in due season we should reap: reap I say of the Spirit, even life everlasting g Gal. 6.7.8. . 6 We should be much moved by the dreadful relation we stand in, to God, to Christ, to the holy Ghost, and to the Church: to God; for we are his Servants, and therefore aught to be holy, as he is holy h 1 Pet. 1. : we are his Children and therefore aught to prove it by our obedience i Mal. 1. . To Christ; for he hath washed us in his blood, and shall we pollute ourselves again? he was in his own practice a perfect pattern of innocency, and shall we not learn of him k Mat. 11.28. ? we are his Members, shall we shame and dishonour our Head? our Saviour is in Heaven, and shall we be buried, like Moles, in the love of sensual and earthly things? or rather, ought not our affections and conversations to be where Christ is, even in heaven, at the right hand of the Father l Col. 3.1. Phil. 3.21. ? To the holy Ghost; we are his Temple, and shall we defile Gods holy place? To the Church; which is the City of the holy God, which he hath consecrated to himself: and therefore were it not wickedness to profane it with impurity? Let us live as the Citizens of God m Ephes. 2.20. . Lastly, in the 1 Thes. 4. I find an Exhortation to holiness, and it is enforced by five reasons: first, it is the will of God, Vers. 3. Secondly, a holy life is an honourable life, Vers. 4. Thirdly, they are Gentiles, not Christians, that live profanely, Vers. 5. Fourthly, God is a certain avenger of all unrighteousness, Vers. 6. And finally, we are called unto holiness, Vers. 7. Secondly, How it comes to pass, that such multitudes live without holiness. if it be asked, how it comes to pass that such multitudes of people, living in the bosom of the Church, are touched with so little care of holiness of life? I may answer, divers things. 1 The Veil of Ignorance lieth upon their hearts n Esay 25.8. , and gross darkness still covers those people o Esay 60.2.3. . Though the light be come, and the glory of the Lord; Yet for the most part these men abhor the light p job 24.13. , and therefore are their ways dark and slippery q Psal. 36.6. . 2 men's hearts go after their eyes, and men's senses are made Masters of their lives r job 31.7. , and therefore are their affections only stirred with carnal things, they take their directions from their own flesh, and walk in the way of their own lusts s Eccles. 11.9. . 3 Many times their brethren deceive them t job 6.13. : I mean, they are misled sometimes, by their own mistaking and misapplying of God's promises, and sometimes by the sinful daubing of wicked Teachers, that set themselves to strengthen the hands of the wicked, and discourage the hearts of the righteous; crying, Peace, and safety, where there is no peace. ungodly men these are, that gainsay the doctrine of those faithful men, that would cure this sinful generation, by a meet severity of doctrine. 4 The most men see no necessity of the restoring of their souls: they cannot be persuaded of the necessity of Regeneration and conversion by the Word, and when they come to the means they seek not to God to lead them u Psal. 23.3. . 5 Men are double-hearted, and divide one part to the flesh and the world, and another to God; the more open part of their lives, some pretend to direct, with some respect of holiness, but the secret and inward part is full of all rottenness: and yet men will not see, that God and Sin, God and Riches, God and the Flesh, cannot be served both of one man, at one time. 6 They are incorrigible, will neither be healed by the word, nor be forced by the works of God, They will not understand, though all the foundations of the earth be moved x Psal. 82.5. . What we must do that we might be holy. Thirdly, that we might attain unto this holiness of Conversation: 1 We must grow out of liking with our own ways, and our present carnal course, and forsake that way, and return from it x Prou. 9.6. Ezech. 18. . 2 We must get out of the way of sinners, for he that walketh with the ungodly will be like them y Psal. 1.1. . 3 We must mightily labour for knowledge, and be much in contemplation: and to this end exercise ourselves in God's word day and night, and dwell in God's house. Coherence with Verse before, and Psal. 1.2. Prou. 8.20. and 2.11.12. Psal. 84.4.5. Esay 2.3. yea, we should by conference ask the way one of another z jer. 51.4. . 4 We must get into Christ; for he is the way, and till we labour our engrafting into Christ, and settle ourselves to seek a Saviour, even unto us by faith, all our works are in vain. 5 That our conversations might be more holy, and unrebukable, we should first labour to get holiness into our hearts; for if grace be within, duties will be without; if corruption be mortified in the Soul, which is the fountain, it will have no great sin in the life, which is the stream which flows from the heart: first, we should guide our hearts into the way a Prou. 23.19. , for thereout cometh life b Prou. 4.23. . 6 We must submit ourselves to God's corrections: learn obedience by the things we suffer c Heb. 5.8. , obey the checks of our conscience, and be contented to eat the bread of affliction d Esay 30.20. : bear the words of rebuke and admonition e 1 Thes. 5.13. : for he that refuseth correction will certainly go out of the way of life f Prou. 10.17. . Lastly, we should commit our way to God, and by constant and daily prayer beseech him that he would show us the way, and lead us forth g Psal. 25.4. ; and then, that he would stay our steps in his paths, that our feet do not slide h Psal. 17.5. : and to this end, that he would remove out of our way, all impediments, and every lying way i Psal. 119.29. : and that he would daily quicken us in the way, against the sluggishness of our own Natures k Psal. 119.37. : and bend our hearts to his holy fear, but especially every morning we should beseech God so to assist us, and guide, and strengthen us, to do the duties of the day, and that he would see to and defend the thing of the day in his day l 1 Kings 8.58.59. , by the virtue of Christ's intercession, and his words, which are near unto God day and night. The gain of godliness. Fourthly, thus doing, and endeavouring ourselves to know and do Gods will. 1 The Lord would know us by name, and take notice of our ways, even with the knowledge of approbation m Psal. 1. ult. . 2 Our lives would be full of joy and cheerfulness n Psal. 138.5. : yea, they that have tasted of the joys of a Crown, shall leave the Throne and Palace, to seek the sweet delights of the faithful, and to sing their songs. 3 God would walk in the midst of us o Leuit. 26.11. . 4 Yea, he would keep his Covenant and Mercy with us p 1 Kings 8.23. . 5 We should be protected against all hurtful troubles, being either preserved from them, or in them: if we walk in the day we shall not stumble q john 11.8 9 ; yea, though we went through fire and water, yet God's holy presence and strong arm would be with us r Esay 43.3. Psal. 23.3. : yea, we might dwell with everlasting burnings, that is, within the knowledge of God's terrible presence, and sight of his great judgements, when the hypocrites of the world would be afraid s Esay 33.14.16 . 6 Or if there were sorrows and griefs upon us in this world, yet heaven shall come, and we shall rest in the beds of eternal ease, whatsoever betides us, we shall not lie down in sorrow t Esay 57.2. & 50. ult. . 7 Thus to live, is, to rule with God, and to be faithful with his Saints v Hos. 11.12. . 8 Thus shall we scape the vigour of the Law x Gal. 5.18. , and the flames of Hell y Rom. 8.1. . Lastly, if we continue faithful to the death, there is laid up for us a crown of life z revel. 2.10. . Thus of walking, or holy conversation in the general: now in particular, that we might walk in an holy eminency, three things (as is before noted) are here urged. First, that we should walk worthy of the Lord.] That is, so to know and consider the singular mercies of God in Christ, as to endeavour to express our thankfulness in the obedience of our lives, in such a measure as might become the mercies of God. Before I open the words further, I consider in the general, two things. 1 That the obedience of the faithful is raised by the contemplation of the mercies of God: 2 General observations. which should teach us, as we desire more to abound in good fruits, so to be more in the assurance, and often meditation of God's love to us: more knowledge of this kind would work more obedience; and a confused knowledge of God's mercy is usually accompanied with an unconstant obedience. Besides, this reproves the dangerous and sinful abuse of God's mercies in the common people, that use to plead their safety (notwithstanding their sins) by the alleging of the mercy of God to sinners: whereas it is most certain, that the right knowledge of God's mercy would make men afraid to sin; There is mercy with thee that thou mayst be feared, saith the Psalmist a Psal. 130.4. : and it is the infallible sign of a true convert, that he doth fear God and his goodness b Hos. 3.5. : every man can fear God and his justice, especially in some kinds of judgements; but a child of God doth never more tenderly fear God, then when he hath greatest taste of God's mercies. 2 The Papists would find merit of works in this Verse: both because holiness of life is so much urged, as also because here is the word [worthy] used, as if the Apostle should grant, that they might be worthy of, and merit the blessings of God. My answer is, Against merit of works. First, that merit cannot be founded upon Scripture; and secondly, it cannot be founded upon this Scripture. For the first, we cannot merit for many reasons in Scripture: first, we are not our own men, we are so tied unto God that gave us being in Nature and Grace, that when we have done all we can do, our own mouths must say we are but unprofitable Servants c Luke 17. . Secondly, all our sufficiency to do any good is of God, not from ourselves d 2 Cor. 3.5. Phillip 2.13. . Thirdly, God gains nothing by us, If thou be righteous, what givest thou to him? or, what receiveth he at thy hands e job 35.7. ? Fourthly, men talk of their well-doing, but what shall become of their sins? If the Papists will first go to hell for their sins, and stay all that eternity there, then afterwards if God create another eternity, they may have hearing to relate what good they have done: the curse of the Law will be first served; the punishment of Adam's one sin barred the plea for any reward for former righteousness. Fiftly, what comparison can there be between the glory of heaven and our works on earth f Rom. 8.18. ? Sixtly, it is worthy to be observed, that it is mercy in God to set his love upon them that keep his Commandments, Ezod. 20. Command. 2. seventhly, we are so far from meriting, that we are taught to pray God to give us our daily bread; we have not a bit of bread of our own earning. Eightly, the Sanctification of the most righteous is but begun in this life. Lastly, unto all these Reasons add the further Testimony of these Scriptures, Dan. 9 9 Rom. 4.5. and 11.9. 1 Cor. 4.4. Phil. 3.8.9. Secondly, this place hath no colour for merit: for (to pass over that reason, that the Scripture requireth good works, therefore our works merit, as a most false and absurd argument:) the words [worthy of the Lord] cannot be applied to merit by any means: for in as much as the Lord had bestowed many of his favours already upon them, and giving his hand and writing, and seal for the rest, they cannot by any works afterwards be said in any colour to merit what is past. They are urged, Mat. 3. to bring forth fruits worthy repentance: now it were absurd to think that the fruits afterwards borne, should merit repentance, which God gave before; for that is to affirm that not only a wicked man might merit his own conversion, but that he might merit it by the works he would do after his conversion, which I know not that any Papist will affirm: and the like reason is there of the phrase here used. Quest. Quest. But, letting the Papist go, what is it to walk worthy of the Lord?] Ans. Ans. It is so to cleave unto God, that we refuse not (out of the holy estimation of God's free mercies) to forsake ourselves and the world, and to testify our obedience to the Law and Spirit of God, in uprightness with all thankfulness. But that this may appear more plainly, if we would walk worthy of the Lord. In general our righteousness must exceed the righteousness of the Scribes and Pharisees; we must be so far from resting in the custom and practice of the vile sins that abound in the world, that we must not be satisfied, with this, that we be civil honest men, and well thought of in the world: for God's mercies challenge more at our hands then civil honesty g Mat. 5.20. . If we would walk worthy o● the Lord we must do six things. In particular, if we would walk worthy of God: 1 We must walk with God in the sense of God's presence, and in the light of his countenance; so knowing his love as we forget not his presence h Gen. 17.1. . And because the wandering and unmortified heart of man is not easily brought to this, therefore we must humble ourselves to gain a better ability to walk with our God i Mich. 6.8. . 2 We must set the Law of God (as the only rule of our actions) always before us k Psal. 119.1. ; and by all means be careful to obey the motions of God's Spirit, even the Law in our minds, that is, to walk after the Spirit l Gal. 5.21. , and according to the Spirit m Rom. 8.1. . 3 We must labour to glorify God, by endeavouring by an open light, to approve ourselves to the world, in showing the power of God's grace in our works, and the newness of our lives n james 3.15. Math. 5. Rom. 6. . 4 We must be contented to deny our own reason, wit, desires, delights, and profits, and to take up any cross God shall lay upon us o Luke 9.24. . 5 We should go beyond all civil honest men in this, that we would respect all God's Commandments, and make conscience of every sin, by Prayer and endeavour to avoid it, and to obey God both in our souls and bodies; and in every part of both. Lastly, we should so admire God's love, in delivering our souls from death, and our feet from falling, etc. that we should seek God's face in the light of the living, and never to come empty handed, but God's vows should be upon us, and we should ever be rendering praise. Thankfulness is all we can give to God p Psal. 56.12.13. . In all pleasing.] This is the second thing required in our conversation: we should not think it enough to live justly and religiously, but we must live pleasingly also, and this is true: 1. In respect of God: Let us have grace that we may so serve God, that we may please him q Heb. 12.28. 1 Cor. 7.31. . 2. In respect of our own Conscience, preserving the rest and goodness of the conscience. 3. In respect of men: thus the wise careth to please her husband, and the husband to please his wife r 1 Cor. 7.34. What we should do that we might not only serve God but please him to. . It is not enough to be persuaded that that we do, be good; but we ought to look to it, that it be pleasing. So, in all duties to God, and in our carriage to men. Quest. But what should we do, that we might so serve God, as please him to? Ans. This is answered in divers Scriptures. 1 Be sure thou be not in the flesh; for no such can please God s Rom. 8.8. : and they are in the flesh that can relish nothing but fleshly things; that take no care to provide for the life of Grace and peace of Conscience; vers. 6. that will not be subject to the Law of God; vers. 7. that have not the Spirit of Christ, vers. 9 and that die not to sin, vers. 10. Object. Object. But there are many wise men, to whom those signs agree, and may not they for their good parts otherways be pleasing to God? Solut. Sol. No; so long as they are fleshly persons, their wisdom, bread in the flesh, is so far from pleasing God, that it is enmity to God. 2 Thou must let the will of God revealed in this word, be the rule of all thy actions, a light to thy feet, and a lantern to thy paths; for in the Word is contained both what he requires, and what will please him. 3 Thou must make conscience of little sins as well as great sins▪ if a man break the least Commandment, and then by doctrine or defence maintain it to be a small matter, our Saviour Christ shows that this is not only displeasing to God, but it will cause God to cast men out of heaven with indignation: on the other side, whosoever shall make conscience to observe God's Commandments in the things the world counts less matters, and shall constantly by doctrine or profession declare his sincerity herein, he shall be exceeding pleasing to God; and God will show it, by making him great in the Kingdom of Heaven t Mat. 5.19. . What commandment could be less than the commandment about the not eating of blood, and yet with many words, their obedience herein was urged, and that with this reason; as they would have all things go well with them and theirs, and do that which is pleasing or right in God's sight u Deut. 12.24.26. . 4 Thou must desire and pray for the best things; thou must so think of profits and pleasures of the world, as especially thy heart must desire, and thy lips request of God, the wisdom and grace that is from above. It did exceedingly please God that Solomon asked wisdom and not riches, or long life x 1 King. 10.3. . 5 Thou must get an humble and contrite spirit; a heart able to see and hate sin, and mourn over it; and with a tender sense of thine own wants and unworthiness, to implore God's favour, and the renewing of his mercies. 6 Thou must so profess respect of piety, as thou be careful in all things to deal justly and truly with men, delighting in all the occasions and means to show mercy: he cannot please God that doth not endeavour to please men; Sacrifice is an abomination, when men do not judgement and justice y Prou. 21.3. : and God delights in men that will deal truly z Prou. 12.22. . If a man will deal justly, and love mercy (not be merciful only,) and when he hath occasion to come to God in the duties of piety and worship, will come in all humility and contrition of heart, this is that (saith the Prophet Micah) that is required; yea, that is good, that is exceeding pleasing and acceptable to God * Mich. 6.5.6.7. . 7 Thou must be tender-hearted and merciful, to supply the necessities of the Saints: for works of mercy are Odours of smeet swell, Sacrifices acceptable, well pleasing to God a Phil. 4.18. . 8 Thou must take heed of such sins as God hates with a special hatred; for there are some evils, which a man being guilty of, God will at no hand be pleased with him: as first, the sins of the third Commandment, swearing and cursing, and the like; for God hath told us before, that what sins soever he will bear with, yet he will not hold us guiltless if we take his Name in vain b Command. 3. Deut. 28.58. . Secondly, lukewarmness in Religion, when men are neither hot nor cold; this is so exceeding loathsome upon God's stomach, he cannot be at rest till he have spewed such persons out. Thirdly, for a man to bless his heart when God curseth, and to plead his hopes, when God threateneth c Deut. 29.19. . Fourthly, to fear God by men's traditions d Esay 29.13. . Fiftly, presumptuously to break God's Sabaoth e jer. 17. ult. . Sixtly, through impatience or unbelief in adversity, to withdraw ourselves f Heb. 10.35.36. etc. etc. and without faith it is unpossible to please God. seventhly, to offer unto God the blind, the lame, and the sick, the torn and the corrupt thing g Mal. 1.8.9.10.13.14. . Eightly, to be found in the fashions of the world, either in life or attire h Rom. 12.2. . Ninthly, out of frowardness and malice, to cross and persecute such as fear God; God these please not i 1 Thes. 2.15.16 . Thus of walking in all pleasing, in respect of God. What we must do that we may please men. Quest. 2. What must we do that we may walk pleasingly amongst men? Ans. I consider of this first generally, then more particularly. That we may please men we must observe these Rules: 1. We must be careful to please God, else it is just with God, that though we strive to please men, yet we should not attain to it, because we are not in the first place careful to please God. 2. We must get that Philanthropian, love of men into our hearts, but especially Philadelphian, the love of the Brethren, for this engenders care and diligence to please, and makes the labour thereunto seem no baseness or burden. 3. In the general corruption of our callings we must live innocently. Samuel is much set by, and pleaseth the people, when he stands by Hophni and Phinehas, men so egregiously corrupt. 4. If we would please in conversing, we must learn to bear infirmities k Rom. 15.2. . 5. We must practise those virtues that especially win favour: as courtesy, meekness, candour, faithful dealing, (though it be to our hindrance) we must give soft answers, overcome evil with goodness, be slow to wrath, and forgive, and not revenge. 6. We must hate those vices, and avoid them, which in conversation appear hateful amongst men; as backbiting l Rom. 1.29. 1 Tim. 5.13. Prou. 26.20. , discovery of secrets m Prou. 11.13. , bitter words n Ephes. 5.3.4. , boasting o Prou. 27.1.2. , suspiciousness p 1 Cor. 13. , rashness in reproofs and admonition, offensive carriage q 1 Cor. 10.32. , and the stirring of the infirmities of others r Gen. 13.8. . In particular, we must be careful to please, in the Family, in the Church, in the Commonwealth. In the Family: 1. The Governors must labour to walk in all pleasing; and to this end, they must govern in the Lord, and cast the impression of Religion upon the souls of their people, that the reason of their obedience may be the will of God; How governors in families may walk pleasingly. they must retain wisely their authority: it is not the way to please, to lose the reins, and lose their authority: they must take notice of virtues as well as vices, and reprove in love, not in passion, and avoid that behaviour that irritates and provokes to wrath. How Inferiors in the family may please their Superiors. 2. Inferiors, if ever they would please GOD, must be careful to please their Masters, Parents, and Husbands, as bearing the Image of God: and to this end, they must pray God to make them able, both to obey and please, they must be teachable, and not such as must be continually told of the same fault: they must avoid answering again; for, as a sullen silence is hateful, so prating, and hast to answer doth provoke s Tit. 2.9.10. . Lastly, they must avoid such sins as prove in their places: specially hateful; as pride, lying, unfaithfulness, (viz.) to be such as cannot be trusted in any thing; stubbornness, slowness, especially when they are sent upon business. How Ministers may walk in all pleasing. As in the Family, so in the Church, Ministers must walk in all pleasing; and to this end they must practise what they preach, and avoid envy, passion, contention, and partiality; they must be wise and gentle, apt to teach and instruct in meekness, though they be opposed t 2 Tim. 2.24.25 ; they must be vigilant, sober, of good behaviour, given to hospitality; they must not be pot-companions, or quarrelsome, or covetous, more desiring and delighting in the the gain of the Benefice, than the profit of the people's souls: they must order their families as well as themselves, and keep their children in subjection and gravity u 1 Tim 3. ●. 3.4. . Peace, peace, and daubing with untempered mortar, will not make them pleasing, though many strive to win applause by such daubing: for the conscience of the men that are so soothed doth secretly contemn these plausible seers. The Hearers also must strive to please their Teachers, How the hearers may please their Teachers. and that they may do so, they must yield them meet honour, and sufficient maintenance, but especially they must labour, from the heart, to yield obedience to the doctrine of their Teachers: for that pleaseth a faithful Minister more than all dignities or riches. 3 The Magistrate must strive to be pleasing to the people, How the Magistrate may please the people. and for that purpose, they must be men fearing God x Exod. 18. , studious of the Scriptures y josh. 1.9. , lovers of the good z Mich. 2.3. , just, hating covetousness * Exod. 18. , lovers of the Commonwealth, industrious to acquaint themselves with the estate of their flocks, walking in and out before the people, with all wisdom, courage, and gravity, careful to purge out those vices, which as evil humours, disease the public body, for this easeth and pleaseth the body afterwards: such as will charge and remunerate, as well as punish; countenance the good as well as restrain the evil: such as in factions and emulations will cleave to neither side: men that conceive a general care for the persons, goods, and good name of the Subject: guiding them to holiness as well as happiness, to sanctity as well as safety. The people again must strive to please their Rulers, How the people may please their Rulers. by reverencing them, and obeying them, though against their profit, with constancy and for conscience sake: they must pray for them, and speak well of them. It was without doubt a great contentment to David that whatsoever he did pleased the people a 2 Sam. 3.36. . Thus of walking in all pleasing in respect of others. How we may walk ●n all pleasing towards our own Consciences. Thirdly, we must walk in all pleasing towards our own Consciences, providing by all means for the rest, peace and contentment of our own hearts within, and that this inward peace and pleasing may be had, many things are profitable and available: 1. Sorrow for our sins; for this sorrow will be turned into joy b john 16.20. ; whereas the end of all carnal laughter will be sorrow and unquietness of heart c Luke 6.25. : and there is no peace to the wicked, and he is wicked that is not contrite in heart d Esay 57 ult. . 2. The Faith or belief of our justification in Christ; for, being justified by faith, our souls have peace e Rom. 5.1. : we must seek the rest of our hearts in God's favour in Christ, for he is the Prince of Peace f Esay 9 6. . 3. The love of God's Law; for great peace and rest have they that love God's Law g Psal. 119.165. ; yea; it is added, and nothing shall offend them. 4. Diligence and constancy in the use of God's ordinances: it is a secret joy to the heart of every one that is a friend to the Bridegroom, to hear the bridegrooms voice h john 3.29. ; and to be much in prayers is a way to be much in joy i john 16.24. . 5. Meekness; while angry and wrathful persons fret themselves, to their own singular evil, meek men shall delight themselves in abundance of peace k Psal 37.8.11 . 6. Just dealing in all businesses with all men: for, the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever l Esay 32.17. . Lastly, would we attain that peace and pleasing contentment that passeth all the understanding of the carnal man, we must take heed of worldly cares. In nothing be careful. Object. object 2. But we have so many crosses, how can we but care? Sol. Let your request be known to God. Solut. Object. object 3. We have prayed, and are not rid out of them. Sol. Add supplication to your prayers. Solut. Object. Object. We have prayed, and that earnestly, and daily, and with much importunity, Solut. and yet are disquieted still. Sol. Be thankful for the mercies thou hast; unthankfulness hinders the restful success of prayer m Phil. 4.6.7. . Fruitful in all good works.] The Son of man is ascended, and hath given authority and gifts unto men, and unto every Servant his work: he calls for obedience, and detests sleeping, and requires all watchfulness to the speeding of all his works, and what he saith to one, he saith to all, Watch n Mar. 13.34.36 : This is showed unto all that turn unto God, that they must do works meet for repentance o Acts 26.20. ; considering the season, that it is now high time to awake out of sleep: the night is far spent, and the day at hand, and therefore we should arm and address ourselves, to cast away the works of darkness, and to labour in the light p Rom. 13.12.13. , Good works are the best apparel of Christians, professing godliness q 1 Tim. 2.10. . and their most durable riches and treasures r 1 Tim. 6.18.19 . To this end hath the light of the gracious and saving Doctrine of God shined, that men might be familiarly instructed to conceive the necessity of doing all the works, both of piety, righteousness and sobriety s Tit. 2.12. . Yea, to this end did Christ give himself for us, and redeem us at so high a rate, that he might purify a peculiar people to himself, zealous of good works t Tit. 2.14. . We are the workmanship of God, created in Christ jesus unto good works, which God hath ordained that we should walk in them u Ephes 2.10. : and it shall be to us according to our works x Rom. 2.6. : and therefore it should be our Wisdom, to show by good conversation our works y Iames 3.13. , and our Love, to provoke others unto good works z Heb. 10.24. . Concerning good Works, I propound three things: 1 What works are not good works. 2 What rules must be observed to make our works good works. 3 What works are good in particular. 1 What works are good works. For the first: the works that are done to be seen of men are not good works a Mat. 23.5. . The works of persecutors are all nought b john 8.39.40. : all works are nought that have not repentance going before; for good works are the works of the penitent c Acts 26.20. : all the works that are done too late are thrust out of the Catalogue of good works; as to cry to God after a man hath stood out all the opportunities and seasons of grace d Prou. 1.28. . It is a sign men's works are not good, when they hate the light, and cannot abide to be reproved e john 3.19.20 . And of the like nature are those works that are guided after the example of the multitude, of which men say, they do as the most do f Exod. 22. . Lastly, doth not the world hate them? g john 7.7. then suspect thy works. 2 What rules must be observed to make our works good works. For the second: that we may have comfort, that God will account our works good works: 1. They must be warranted by the word of God: if we do truth, we must go to the light that our deeds may be manifest, that they are wrought in God h john 3.21. . 2. Our persons must be made good by justification, we must be created in Christ jesus i Ephes. 2.10. . Would we work the works of God, we must believe in him that God hath sent k john 6.28.29. . 3. Our works must be finished l john 4.34. . 4. By mortification we must purge ourselves, that we may be mee●e for the Master's use, and prepared for every work we would have accepted as good m 2 Tim. 2.21. . Lastly, the ends must be good: and the ends of all good works are, 1. The glory of God: 2. The discharge of our obedience: 3. The edification of our neighbours: 4. The testification of our Faith and Thankfulness: 5. The escaping of the punishment of sin, and the destruction of the wicked: 6. The answering of our high calling in jesus Christ: 7. The obtaining of the glory of Heaven. 3 What works are good works in particular. For the third: in our conversation with men there are divers kinds of good works; some spiritual, some corporal: they are good works to instruct, admonish, encourage, reprove, and pray for others; to pull an infant, or weak man out of a flaming fire, is a good work, and such is it to recover a sinner, by admonition, counsel, etc. It is a good work to cover infirmities; yea, a multitude of them: and to forgive trespasses, and to overcome evil with goodness: so also they are good works to grieve with them that grieve, in giving honour to go one before another, to lift up the just praises of others, to lend to the needy, and to give liberally and cheerfully towards the relieving of the necessities of the poor, especially them of the household of Faith. To conclude, from the manner of phrase, [bearing fruit in every good work] these things may be observed: First, that good works are fruits: for they are such things as show our Faith, prove our planting, and yield us comfort in God's acceptation of them. Secondly, that a religious mind will labour to get fruit of every sort; he will not know a good work, but he will desire to carry some fruit of it. Thirdly, a Christian man carries his fruit, both because he carries the blessing of his well-doing, and because he is never without some fruit, as also he shall be sure his works will go with him, when all things else shall leave him. Thus far of the eminency of Christians in holy conversation. Increasing in the knowledge of God.] Whereas a Question might be asked what should we do that we might attain to the holiness of life before described? These words contain an answer to it, that they must increase in the knowledge of God. The words in themselves stand of three parts: First, the Grace, Knowledge: Secondly, the Measure of it, increase: Thirdly, the Object, of God. Of the Grace itself I have entreated before, only from the repetition two things may be observed. First, 2 Observation from the repetition. We need to be often stirred up to seek knowledge. we had need to be often urged, and put in mind, and stirred up to seek knowledge, we are naturally so unapt to spiritual things, that line must be upon line, and precept upon precept n Esay 29. . Of ourselves there is none of us have any great mind to understand or seek after God o Psal. 14.2. : or if we begin we soon leave off to understand to do good p Psal. 36.3. ; and some of us are so wayward and wilful, that we know not, nor will not know, but walk on in darkness, though all the foundations of the earth be moved q Psal. 82.7. . Secondly, men are not only to seek knowledge, that they may be converted and sanctified, and live a righteous life; but even after all these are attained, We must still seek to get more knowledge. we must still be industrious to get more knowledge: because knowledge enlarged gives the comfort and sense of grace received: else a man may have Faith, and yet for want of knowledge live without the comforts of it. Besides, it furthers the sanctification of our callings, and the Creatures we use r 1 Tim. 4.3. . Further, it makes us able to discern things that differ, and in matters of salvation to trust our own Faith s Phil. 1.10. 1 john 4.1. ; and it keeps down corrupt affections t ●say 11.7.9. : and in what measure we retain our ignorance, we retain fear, and the spirit of bondage. Increasing. Doct. 1. ] The adjunct increase follows. Here are two Doctrines. First, that we must increase in knowledge; else that we have, will decay, and knowledge is given but in part, and not all at once. Besides, it is a special part of God's Image; and therefore of great both necessity and honour. If men be never weary of seeking for wealth and riches, why should a Christian be weary of seeking Wisdom, which is better than all treasures. Secondly, Doct. 2. that increase of knowledge is a great furtherance of holy life: the prevailing of sin in the life of the jews, was caused by the prevailing of ignorance u Esay 1.3. . Therefore there is no mercy, nor piety in the Land, because there is no knowledge of God in the land x Hos. 4.1.2. . God shows his righteousness to them that know him y Psal. 36.10. . And therefore neither the Papists must tell men that Ignorance is the Mother of Devotion: nor the common Protestant so idly ask, what needs all this Knowledge? More particularly, three Questions may be here resolved. What are the lets of increasing. Quest. 1. What are the lets of increase? Ans. There are many lets. 1. Ill opinions about knowledge: as that it is unprofitable, unnecessary, etc. 2. Abuse of our Callings. 3. The love of other things z jer. 9.23.24. . 4. The smothering of doubts, difficulties, and prejudice in the use of the means. 5. Security; when a man grows proud of what he doth know, and presumes of God's mercy for what he wants. 6. Presumptuous sin, as it hinders other graces, so it casts men behinde-hand in knowledge. 7. Resisting of God's Spirit, pricking the conscience to get it awake, and smothering of terrors * Hos. 6.1.2.3. . 8. Internal evils nourished, as lust a Tim. 3.7. , evil thoughts b Prou. 14.22. , passion c Prou. 14.29. , etc. Quest. 2. How may we know when we increase in knowledge. Ans. We increase in knowledge. 1. If we increase in the affection to any use of the means: How we may know when we increase with knowledge. for God is never wanting in the success. 2. If we increase in the power of godliness: it is certain, we grow in knowledge if we grow in grace. 3. If we grow stayed, and settled, and more resolved in the doctrine of God's grace, and practise of holy life. What we must do that we may increase in knowledge. Quest. 3. What must we do that we may increase? Ans. We must observe these Rules. 1. We must practise what we do already know d john 7.17. . 2. We must not be over-curious, or suffer ourselves to be drawn aside with fond questions, controversies and speculations, but be wise to sobriety e Rom. 12.13. . 3. We must redeem the time, and watch to all the opportunities, for the use of the means f Ephes. 5.16. . 4. We must use the world as if we used it not. 5. We must acknowledge, that is, confess and profess what we know, lest God by our unthankfulness and fearfulness, be provoked to scourge our spirits with a slumber or reprobate sense g Rom. 1.28. . 6. We must mind our own way h Prou. 14.8. . Lastly, we must use God's ordinances, and all of them, and without interruption, constantly and cheerfully. Thus of the Grace itself, and the Measure of it: the Object follows. Our knowledge must be of God four ways. Of God.] Our knowledge must be of God four ways: for the first, it must be spiritual and divine knowledge, not human, natural, and earthly. 2. It must be of God; as he is the author of it, we must seek it from above, by prayer. 3. It must be of God, as he is the end of it, it must draw us nearer to God. Lastly, God must be the object of it, we must know God's Name. In this last sense here are two things imported. First, that even after regeneration there may be sometimes some working of the seeds of Atheism. So wretched is the evil nature of man, that in this respect there is cause many times to hang down the head with horror, shame, and bitter mourning of heart, and confusion of face. Secondly, that increase in holy conversation doth abate the movings of Atheism: as any be more holy, so they are more freed from the trouble of them. Be first holy, and then be an Atheist, professed or resolved, if thou canst. Concerning the knowledge of God four things are to be considered: 1. How he is made known: 2. Who they are that God chargeth with this, that they know him not: 3. How it comes to pass that man knows not his God: 4. What we must do, that we may know God. How God is made known God is made known, 1. in his Son: in Christ, God is as it were visible i john 14.9. . 2. By his Spirit k 1 Cor. 2.10.11 . 3. By his word; both by the testimony it gives of God, and by the relation of Prophecies accomplished, and Miracles wonderfully wrought; it shows a God, as it is a sacred treasury preserving the memory of wonderful things. 4. By his works; and that either in general, as God hath stamped upon them some marks of his invisible things l Rom. 1. ; or in his particular works, as the founding of the Earth, the hanging of the Clouds, the spreading out of the Heavens, the recoiling of the Waters, leaving an habitation for man; terrors of Conscience, Plagues upon wicked men at their wish, answering of Prayers, Miracles, the Soul of Man, and state of Devils. 2 There are many sorts of men; Who they are that know not God. yea, even in the Church, besides professed Atheists, that are hated of God, and charged with this, that they know not God: as, 1. All that keep not his Commandments m Esay 1.5. 1 john 2.4. : 2. All that hear not us n 1 john 4.6. : 3. All Persecutors o john 16.3. : 4. All that honour not such as fear God p 1 john 3.1. : 5. All that deny the Natures or Offices of the Son of God q 1 john 2.23. . 3 This wretched Atheism and Ignorance of God, and evil thoughts of his Nature, Presence, Attributes, etc. is caused: first, by corruption of our natures in the Fall: The causes of this ignorance of God. 2. It is increased by the custom of all sorts of sins: 3. If it prevail, it may come by some special judgement of God, who being provoked by other sins, doth leave men to a spirit of slumber, or eternally rejecting them, doth leave them to a reprobate sense, or in the power of the sin against the holy Ghost. 4 That we may know God and increase in it, What we must do that we may know God. we must view his works, search his Book, obey the motions of his Spirit, humble ourselves to seek the signs of his presence; and for the better success in all, labour for a pure heart r Mat. 5.6. . Hitherto of the Object, Parts, and End of Knowledge: the Cause followeth in these words. Verse 11. Strengthened in all might, according to the power of his glory. IN the words I note, 1. The thing itself, Strengthened: 2. The manner of it, in all might: 3. The ground of it, according to the power of his glory, or glorious power. From the Coherence I observe that we must be strengthened in Grace, Doct. 1. before we can be filled with Knowledge: till Grace prevail, evil motions and temptations grow many times too hard for the seeds of Knowledge: and the Devil steals away much of the seed. Strengthened. Doctr. 2. ] There are two sorts of Christians fearing God: some are strengthened with all might; Two sorts of Christians. some are feeble in the Knowledge and Grace of God. There are strong Christians and weak; infants, and men of riper age. It is profitable more exactly to consider of both: and in the weak Christian I consider, 1. Who are weak. 2. What helps to make them strong in the might of God. For the better understanding of the first, I propound three things. 1▪ What the Infant or weak Christian wanteth, by which he discovers his weakness. 2. What he hath, notwithstanding his wants. 3. The happiness of his estate, though he be weak. They are but Babes and Infants in Grace: Who are Infants in grace. 1. That know not the love of Christ, with particular, distinct, and full assurance s Ephes. 3.19.20.17. . 2. That are not able to practise the more strong & purging duties of mortification t Mat 9 15. etc. . 3. That serve any passion and unruly affection u 1 Cor. 3 1.2.3. . 4. That are unsettled in the way of life x john 14.5. , and tossed with the wind of contrary doctrine y Ephes. 14. . 5. That stick at acknowledgement, and dare not stand out to the profession of the truth y Ephes. 14. . 6. That cannot digest some truths of God, z Ephes. 4.13. as being strong meat, and in their account hard sayings. * john 6.60. & 16.22. 7. That are inexpert and unskilful in the word of righteousness a Heb. 5.12.13. (especially, if they be ignorant in the principles,) other signs may be gathered from the contrary estate of the strong Christian afterwards. What the weak Christian hath. 2 Yet the weakest Christian (whatsoever he wants) hath these things: 1. He discerns the season of Grace, and the day of his peace and redemption, which the wisemen of the world do not b Mat. 16.3. . 2. Though in his own account he can do but little for the truth, yet he will be sure to do nothing against the truth, if he may know it c 2 Cor. 13.8. . 3. He is not in the flesh, he is more than a natural man, he is borne again d 1 Cor. 15.50. john 3.5. Rom. 8.8. . 4. He hath an earnest appetite and constant desire after the sincere milk of the Word e 1 Pet. 2.2. . 5. He believes whiles he struggles with unbelief. 6. The strong man armed, which is the Devil, is so cast out by Christ, that he prevails not as he was wont. 7 He can deny his reason, pleasures, profits, and beloved sins, and take up his cross in s●me measure f Luke 14.26.27.33. . Lastly, such a door may be opened to them that have little strength, as no man can shut, and such courage they may have, that they will stick to the word, and keep it as their best treasure, whatsoever they lose, and by no means be induced to deny Christ and his Name g revel. 2 8.9. . His happiness though he be weak. 3 His case is happy though weak, for he hath such a High Priest, and Saviour, as knows how to have compassion on the ignorant h Heb. 5.2. , and is touched with a feeling of his infirmity i Heb. 4.15. , and hath wrought the reconciliation of all his brethren, and was tempted himself: and therefore will succour the weak when he is tempted k Heb●. 18. : and will see to it, that more shall not be laid upon him than he is able to bear l 1 Cor. 10. ; it being his charge and office to provide, that the bruised Reed be not broken, or the smoking Flax quenched, till judgement be brought forth unto victory. And at all times the weakest Christian may go boldly to the throne of Grace, and obtain mercy to help in time of need m Heb 4. ult. . Helps for the weak Christian. The helps for strengthening of the weak, are of two sorts: some without us, some to be used by vs. Without us▪ there are many things that may strengthen, and encourage, and animate the weak: 1. There is proposed a glorious inheritance to them that overcome▪ 2. We have the example of all the Saints. 3. We have a strong and sure foundation n 2 Tim. 2.19. . 4. We have a strong God, and his power is engaged to exercise itself in our weakness, and to keep us unto salvation, without falling till he present us faultless before the presence of his glory o jud. 24. 1 Pet 1 5 2 Cor 12.9. . 5. We have a strong word of God, able to build us up, and make us wise▪ and save our souls p Acts 20.33. 2 Tim. 3.16. james 1.21. , as being God's Arm, and mighty instrument, of his power q 1 Cor. 1.18. Rome 1. 1●. . 6. The spirit of God is a Spirit as of Grace, so of Power r 2 Tim 1 7. , and helpeth the weak, as in Prayer s Rome 8 ●6. , so in every Duty and grace. 7. We have a strong Saviour: Christ doth strengthen and encourage the Christian three ways: first, by his own example, becoming a pattern to us to follow: secondly, by application; for unto all that lay hold on him by Faith, ●ee is a Priest after the power of endless life t Heb. 7.16. ; the Wisdom of God, and the Power of God u 1 Cor. 1.24. : thirdly, by operation, for he hath borne our infirmities, by his own offering he hath and doth consecrate and make perfect our persons and works, in God's sight x Heb. 2.10. ; he doth unite us to the Father y Ioh. 17.21.23 ; he gives us his Father's glory, both in that he gives us such Graces as will bring to glory, and in that he gives us credit where himself and the Father are in credit. Thus of the helps without vs. If any ask in the second place, what we must do, that we may be strengthened. I answer: 1. We must pray for Knowledge and Faith, to discern and believe God's power and promise: Ephes. 1. ● 8. etc. A●d in the fourth of that Epistle there are five things more to be done, ●hat we may attain to a ripe age in Christ, first, we must subject ourselves to be taught, and wrought upon, by such Teachers as are set over us by Christ. 2. We must resolve and settle ourselves in the doctrine of the foundation and the Principles of truth, that we be not tossed to and fro with every wind. 3. We must so be satisfied with the voice of Christ in our Teachers, that we cast aside all respects of the voice of strangers, not opening our ears willingly to the sleights of cunning men, that will lie in wait to deceive vs. 4. We must take heed of personal discords with any that fear God, following the truth in love. 5. We must mutually strive to yield and seek help to and of one another, that every joint in this mystical body, according to the measure of the part may supply and make up the increase of the body by virtue of union with the Head, and communion with the Members z Ephes. 4.11. to 17. . Besides, if we would increase in strength, we must let Patience have his perfect work, making conscience to mortify corrupt passions, as worldly grief, anger, fretting a james 1.4. , etc. And lastly, we must be careful to keep what God hath given us, that no man take away our crown. Neglect of grace received is a great hindrance of strength and increase. Thus of the weak Christian. A strong Christian discovers himself by divers things. Of the strong Christian: and how he may be known. First, he is spiritual, that is, such a one as not only hath a taste and desire after spiritual things, but is also ruled by the Word and Spirit of God, that he restrains the evils of the flesh both in heart and life, so as he gives not occasion either of scandal to the weak, or of scorn to them that are without b 1 Cor. 3.1. . Secondly, he is able to be baptized with the baptism that Christ was baptized with, and to drink of the cup that Christ drank of: he is not only willing to bear ordinary wrongs and crosses, but is prepared for the worst the world or Satan may do to him c Mat. 20.22.23 . 3. He can bear the infirmities of the weak, and in conversing, deny himself, and please his Brother in that that is good to edification d Rom. 15.1.2. . 4. He is full of goodness and knowledge, and is able to admonish e Rom●5 ●5. 14. , and comfort others, with the comforts he hath found himself f 2 Cor. 1.4. . 5. He sins not in word g james 3.1. , that is, he is able to govern his tongue with Wisdom, Meekness, Grace and Truth; the ordinary faults of speech are not found in his Tongue. 6. He is not careful for life, to take thought for what he shall eat, or what he shall drink; nor doth he disquiet his heart about his body, what he shall put on: for these outward things he can easily trust his heavenly Father h Mat. 6.25.30. . 7. He can love his enemies, endure wrongs without resistance or revenge; or if he use the help of the Magistrate, he can seek it without malice or cruelty: he can bless them that curse him, and pray for them that despite him, and do good to them that hate him i Mat 5.38. to the end. . Lastly, in Faith he is strong, like Abraham, Rom. 4.16. to the end. He can believe things to come as well as if they were present, Vers. 17: he can believe above hope and under hope▪ Vers. 18. he looketh, not to the means, but to the promise: Vers. 19 he vanquisheth doubts: Vers. 20. he is as thankful for promises, as others would be for performances: Vers. 20.21. for these things were not only true of Abraham but may be true in us also, Vers. 23.24. who may have as great help from Christ as ever he had, Vers. 25. Thus of the strong Christian. In all might. Why all might. ] Note how the Apostle presseth to perfection: before, in all knowledge, all pleasing, all good works; now, in all might. And we had need to be strengthened with all might, because not one part of the soul only is to be looked to, but the whole soul, spirit and life throughout: nor have we one Grace to tend, but all sorts of Graces from God: nor doth there abide us one trouble, but calamities, indignities, and temptations of all sorts. We have not one adversary to encounter, but many, and of many sorts; inward, outward, visible, invisible, public, private, at home and abroad. Neither do we stand upon our guard at one time, but must look to ourselves in all these respects at all times. It must be all might that we should labour after in four respects: All might in four respects. First, it must be a Might that extends to the strengthening of all the faculties of the soul, powers of the body, and duties of the life: our Minds must be strengthened in the approving of truth and goodness, and in reprobating of evil and falsehood l 1 Cor. 14.20. : our Memories must be strengthened in retaining and recording the secrets and hid things of GOD, which are committed to it: the Will must be strengthened in the Election of good, and rejection of evil: and our Affections need strength also: thus we were to be strengthened in Patience m jam. 1.4. , joy n 1 Thes. 5.16. , Love o 1 john 4.18. , Mercy p Col. 3.12. , Hope and Confidence q 1 Pet. 1.13. , Desires r Psal. 27.4. , in Reverence s Heb. 12.28. , in Hatred of Sin t Psal. 139.21.22. , Contempt of the World v Phil. 3.8. Esay 30.22. . So do we need strength to every duty of holy life. Secondly, it must be a Might that is gotten from the use of all the means, we must be strengthened in the power of every ordinance of God, and supported with the use of every help to make us strong. Thirdly, it must be a Might showed in the use of all the Armour of God. We must strengthen ourselves with every piece of Armour, whether it be Armour of Defence, as the Girdle of Truth, the Breastplate of Righteousness, the Shoes of the Gospel of Peace, the Shield of Faith, the Helmet of Hope: or Armour of Offence, as the Sword of the Spirit, God's Word, and the Darts of Prayers x Ephes. 6.12. . Fourthly, it should be a Might extended to all possible degrees and power of every Grace and Duty: thus in mercy we should communicate in all good things y Gal. 6.6. : our service should be an hearty Service z Ephes. 6.6. , we must love the Lord with all our hearts, with all our souls, with all our might * Deut. 6.5. . According to the power of his glory.] In the handling of these words, I consider them, first, apart: secondly, as they are joined together: and thirdly, the Doctrines out of them. Here are two things laid to pawn for the strengthening of the weak Christian, God's Power, and God's Glory. The extent of God's power. Power is one of the Attributes they call in Schools relate: the Power of God is infinite, both in respect of Essence (for it is as large as the Essence; yea, it is the Essence itself) and in respect of Objects, he hath not done so much, but far beyond our capacities, he could do infinitely more: and so is it infinite in respect of continuance. Yet to speak of it according to our capacities; What God cannot do. it is restrained, 1. By his Will; he cannot do what his Will is against: 2. By his Glory; he can do nothing against his own Glory: 3. By his Nature, he cannot lie, etc. because it is against his Nature: 4. In some respects by the nature of the Creature; so as whatsoever destroys the essential definition of the Creature, God cannot do: as God cannot make a man unreasonable, and yet he remain a man; he cannot make a body infinite, and it remain a body still: 5. Sometimes by the condition and qualities of the Creature; as, Be it unto thee according to thy Faith: 6. By impossibility; I say, by that which is simply impossible, for there are many things unpossible in respect of us, which are not only possible but easy to God. And therefore the common-people reason foolishly; God can save me, therefore he will do it: and the Papists as wilfully; Christ can be present in the Sacrament, therefore he will. For besides that they will never prove his body can lie in all places, at one time, truly and locally present, remaining a true body; they also reason but absurdly, till they find his will to be there in their manner. What the glory of God is. The Glory of God is taken sometimes for the sign of his presence, Exod. 16.10. for the means of his worship: 1 Sam. 4.22. for praise and honour: 2 Chron. 29.11. But here it is taken for the excellency of God above all creatures, as it may be revealed. Wherein God excels the creature. God is more excellent than all Creatures, in Trinity of Persons; in our essence, in perfection of Nature, in infiniteness of being, in eternity, in purity and singleness, in immutability of Nature, Will, and Qualities; in understanding, in prescience, which absolutely falleth to no creature; in the Idea of Virtue, and in omnipotency. By reason of man's Fall and custom in sin, God's glory is much darkened: so as now man of himself cannot so conceive of the wonderful excellency of his Creator. God's Glory is revealed unto man, How many ways God's glory is revealed. 1. By his Works a Psal. 104 31. : especially his dreadful and great works b Esay 24.16. . 2. By the Signs of his presence c Exod. 16.10 . 3. By the means of his worship d 1 Sam. 4.22. Psal. 89.7. ▪ 4. By the Confession of guilty persons e josh. 7. 1 Sam. 6.5. Mal. 2.2. . 5. By the Praises of his Servants: and therefore to give glory, is translated, to give thanks f Luke 17.18. . 6. By Christ, who is the Lord of glory g 2 Cor. 2.8. , the King of glory h Psal. 24. , he maketh the Glory of God, as it were visible in his flesh. 7. By Man k 1 Cor 11.7. . 8. By the Spirit of Revelation l Ephes. 1.17. . 9 By the Gospel m 1 Tim. 1.11. . But if you ask who of all men see God's glory, I answer; only the Saints, in the brightness of it n Psal. 89.7. Esay 26.10.11. ; to wit, such as have the Gospel shining in their hearts, o 2 Cor. 4.3. etc. Esay 61.1 2.3. etc. such as acknowledging God's threatenings, turn unto him by true repentance p jer. 13.16. : such as lead an holy and innocent life q Psal. 138.5. etc. Esay 58.7.8.9. : such as have a true and lively Faith r john 11.40. Esay 46.12.13. . Thus of the words apart. i john 1.14 Power of his Glory.] There are four Reasons why the Power of God should be said to be the Power of his Glory, or glorious. 1. Because it will never leave strengthening, Who see God's glory. till it bring to Glory. 2. Because the power of all the means of salvation is from heaven, and therefore a glorious power. 3. Because God's Glory sets his Power awork, in as much as by promise it lies engaged to his people. 4. It is a glorious Power, because of the persons and things that are used in God's work, as God himself, the Son of God, the Spirit of God, ordinances that are of God, and men specially consecrated by God. Doctrines. First, the perseverance of God's Children is most certain: so long as there is Power in God or Glory, they cannot fall away by losing their happiness. This point hath abundant and apparent confirmation out of the old Testament in these places, Four Reasons why the power of God is said to be the power of his glory. About falling from grace and perseverance. Proofs that Gods elect cannot fall away. This Doctrine doth not tend to security. Psal. 145.10.13.14 Esay 42.3. Ezech. 36.24.25.26.27. jerem. 32.40. Hos. 2.19. Out of the Gospels, Mat. 16.18. and 24.25. john 4.14. and 5.24. and 6.39. and 10.28.29. and 13.1. Out of the Epistles also, Rom. 6.8.9.10.11. and 8.30. and 11.29. Ephes. 4.12.17. Phil. 1.6. 2 Tim. 2.19. Heb. 7.16. 1 john 2.19. and 3.9. 1 Pet. 1.5.13.18.20.23. Secondly, there is little reason of presumption in this Doctrine: for, as Power will preserve, so Glory will revenge: if such as are in covenant with God return to sin, woe unto them, God's Glory will not bear it; and he hath many ways to scourge them: for by their sins they may bring upon themselves crosses of all sorts s Psal. 89.22. Esay 30.20. Zach. 13.7.8.9. Mich. 7.9.18. , terrors of Conscience t Psal. 51. , loss of many gifts, and want of sense of all grace, God's presence, and the joys of his promises, and Salvation u Psal. 51. Cant. 3. , Church-censures x 1 Cor. 5. , the want of many blessings y Ier. 5.24.25. , sore travel and terrors upon their return again z Psal. 51. , terrible buffets, both of the Word and Spirit, etc. And therefore we should work out our salvation with fear and trembling. It is a fearful thing to fall into God's angry and scourging hand. Hitherto of the Object, Parts, Ends and Causes of Knowledge: the Effects follow, which in the end of the Verse are noted to be three, viz. Patience, Long-suffering, and joyfulness. Patience. Motives to Patience. ] This is a virtue that well becomes a Christian, and a blessed fruit of the tree of life, much to be desired of man: though it may seem troublesome to the flesh to endure crosses and afflictions, yet if all things be considered, it is a virtue of great praise. God himself is magnified of Men and Angels for his patience and forbearance a Rem. 2.4. . It is the admirable glory of the Son of God, that in the great work of his Father, about the gathering of the Churches, in the midst of the oppositions of the world and evil Angels, he should not cry, nor lift up, nor cause his voice to be heard, and yet hold out without failing or discouragement b Esay 42.2.4. : yea, as the Captain of our salvation, he was made perfect by suffering c Heb. 2.10. . This is the praise of the Saints, (which they may remember with comfort) that they have endured many and great fights of afflictions d Heb. 10.32. . The Soldier cannot please his Captain, unless he endure hardness; nor he that striveth for Masteries be crowned, unless he toil in the Combat; nor the Husbandman reap, unless he patiently endure the labour of sowing, and wait till harvest e 2 Tim. 2.3.5.6 . All that will live godly must suffer f 2 Tim. 3.12. : the holy exercise of Christian Patience is a good sign that men are good hearers of the Word, and that they practise what they hear g Luke 8.15. . Men are not therefore miserable because they suffer much h Mat. 5.10. : Christians need not to be ashamed to suffer i 2 Tim. 1.22. : they may be troubled on every side, yet not distressed: they may be perplexed, and yet not despair: they may be persecuted, and yet not forsaken: they may be cast down, and yet not destroyed k 2 Cor. 4.8.9. . Patience is a virtue full of good fruits: it appeaseth strife l Prou. 15.18. & 25. : it helps away the cross: it is impatience and stubbornness that makes the father continue to beat his child: it fits us for perseverance with comfort, as the Coherence shows, The patient abiding of the poor shall not perish for ever m Psal. 9 : but they shall receive, at the length, a crown of life n james 1.12. . The worth of this grace appears by the hurt of impatiency: for Impatiency exalts folly o Prou 14.17. , deprives a man of the possession of his own soul p Luke 22.19. , dishonours all a man's gifts and graces, and all the good things he hath before done q job 4.6. etc. , etc. Let us therefore run with patience the race that is set before vs. Thus did Christ endure the Cross, and now wears the Crown r Heb. 12.1.2.3. . The things we commonly bear are nothing to that Christ and the Martyrs have borne: we have not yet resisted unto blood s Vers. 4. : by suffering we may reap the comfort that we are Sons and not Bastards t Vers. 5.6.7.8. ; besides the profit of our sufferings, which God ever intends to the patient, viz. the holiness of the heart, and fruitfulness of the life u Vers. 9.10.11. . That we may be patient, What we must do that we may be patient. first, we must get Wisdom, and if we want it, ask it of God. It is Ignorance makes men passionate: a great understanding is slow to wrath x Prou. 14.29. james 1.3.4.6. . Secondly, we must get Faith to believe our own reconciliation with God: our hearts need not be troubled, if we believe in God the Father, in jesus Christ y Iohn 14.1. . When the heart is possessed with peace in the assurance of justification by Faith, than it is easy to be patient in tribulation; yea, to rejoice in affliction z Rome 5.1.2.4. john. 14.27. . Thirdly, we must be much in the meditation of the comforts of another life. Fourthly, we must be often and constant in prayer * Rom. 12.12. . Fiftly, the hearing of the word faithfully and conscionably breeds a patient mind: and therefore is the Word called a Word of patience a revel. 3.9. ; the Comforts of the Scripture beget both Patience and Hope b Rom. 15.4. . Sixtly, we must be temperate in the desires after, and use of, outward things; therefore are men unquiet under the loss, absence, want, or desire of earthly things about their bodies or estates, because they have not sobriety and temperance in their hearts and carriage c 2 Pet. 1.6. . seventhly, if we would have patience we must be careful by godly Sorrow and Confession to cast off the sin that hangeth on so fast: it is our wretched corruption of Nature that makes us so unquiet, it is nothing without us d Heb. 12.1. . Lastly, we must be diligent in our callings, and trust upon God, and cast all our care on him. Idleness and unbelief are the great nurses of impatiency. Thirdly, We must show Patience in seven things. we must exercise Patience in seven things. 1. In bearing the common crosses that accompany our mortal estate of life, and therein to put on, as near as we can, jobs mind, and in all losses or wants to give glory to God, acknowledging that he hath as much right to take away, as reason to give. 2. In bearing with the infirmities of such as are about us, with whom we converse, that show themselves to be so, out of weakness, Rom. 15.1.3.4. 3. In enduring persecution of all kinds for the truth's sake, 2 Tim. 3.12. 2 Thes. 1.5. Reu. 2.8. 1 Pet. 4.12. etc. 4. In temptations there is use of Patience, both in waiting upon God for succour, and issue, and in keeping the soul at as much rest and quietness as may be: it is the devils desire to set us on a hurry, he knows his temptations will then work best, james 1.4. 5. In the expectation of the performance of God's promises, and our spiritual happiness in Christ, Heb. 6.12. and 10.35.36.37.38. 6. In the troubles of the mind and conscience, believing God's truth, and waiting for the appearing of his face, and the healing of the soul. 7. In perseverance in well doing unto the end, Mat. 24.13. Rom. 2.7. Reu. 2.2. Gal. 5.9. 1 john 3.2. Long-suffering. Motives to Long-suffering. ] This virtue, in case of wrongs, must order us aright in ourselves and towards others: in ourselves it must restrain Anger and desire of revenge; e Exod. 34.6. 1 Pet. 2.22. and great reason, for God himself suffers wrong, and that long too, and it is God's commandment we should suffer long f Mat. 5.21.22 45. Rom. 12.21. : beside, injuries befalls us by God's providence g 2 Sam. 16.10. ; and revenge is God's right h Rom. 12.19. . Moreover, these raging and revengeful affections are great hindrances both to Prayer i 1 Tim. 2.8. , and to the profit of the World k james 1.21. . And lastly, anger lets the Devil into a man's heart l Ephes. 4.21. . Quest. 1. But how should I prevent it being wronged? Ans. First, carry some of thine own sins always in thy mind, that being provoked thou mayst turn the course of thine anger thither. Quest. Ans. Secondly, avoid the occasions, which are both contentions m Phil. 2.3. and contentious persons n Prou. 22.26. . Thirdly, be daily jealous over thine affections, How to prevent anger and desire of revenge being wronged. and keep them down by prayer. Quest. 2. What if passion do suddenly surprise me? Ans. 1. Conceal it o Prou. 12.16. . 2. Depart from them with whom thou art angry p 1 Sam. 20.34. Gen. 27.43.44. . 3. Appoint at the least that bound unto thine anger, that the Sun go not down upon thy wrath q Ephes. 4 26. . Towards others we must show the practice of this virtue thus. In things that might displease us, Quest. Ans. but not hur us, endure them without any notice at all: and in things that do hurt, if they be lesser injuries, see them and forgive them; and in the greater wrongs, thou must seek the helps of the Magistrate, and the Law: after thou hast sought all private means, by entreaty, offers of peace, desire of Arbitration, etc. follow the Law with love to thy adversary, without passion or rage, and in the issues be moderate, without showing extremity r Math. 5.25. & 18.15. Rom. 12.18. 1 Cor. 6.5. . joyfulness.] A Christian estate is a joyful and comfortable estate. Saving Knowledge makes a man live joyfully and comfortably, true joy is one of the fruits God's Spirit beareth in the heart of a Christian; God's people have cause to be joyful. yea, it is a chief part of that kingdom that God bestoweth on his people on earth. None have cause of joy but the Children of Zion, and none of them but have great reason to shout for joy, to rejoice and be glad with all their hearts s Zeph. 3.14. , Zeph. 3.14. Is it not a great Mercy to have all the judgements due unto us for sin taken away? and the great enemy of our souls cast out? Is it not a great honour that jehovah, the King of Israel, should be in the midst of us? and that our eyes should not see evil any more? What sweeter encouragement then that the Lord should cause it to be said unto us, fear not? and again, Let not your hands be slack? If we have great crosses, enemies, dangers, wants, temptations, etc. we have a mighty God; if there be none to help us, he will save; yea, he will rejoice to do us good; yea, he will rejoice over us with joy; yea, he so loves us, that he will rest in his love and seek no further. Shall man be sorrowful when God rejoiceth? Shall the Lord rejoice in us, and shall not we rejoice in God t Zeph. 2.14. etc. , etc. And if these reasons of joy be contained in one place of Scripture, how great would the number of reasons grow, if all the Book of God were searched? such a joy and contentment is the joy of Christians that crosses cannot hinder. Life is not dear to a child of God, so that he may finish his course with joy u Acts 20.24. . They suffer the spoiling of their goods with joy, knowing that in heaven they have a more enduring substance x Heb. 10.34. . Yea, in many crosses they account it all joy to fall into tentation y Iames 1.2. . They seem as sorrowful, when indeed they are always rejoicing z 2 Cor. 6.10. . Quest. Quest. What might we do to get this constant joyfulness and unmovable firmness and contentment of heart? Ans. Ans. In general thou must be sure to be God's Servant a Esay 65.13.14 , a man justified and sanctified b jer. 33.8. Esay 61.10. & 12.5. : thou must know that thy name is written in the Book of life d Luke 10.20. , What we must do that we might get constant joyfulness of heart. which cannot be without Faith d 1 Pet. 1.8. Phil. 1.25. Rom. 15.13. & 12. . In particular, there are many things which have a sure promise of joy and comfort annexed to them. First, thou must lay the foundation of all eternal joys, in godly sorrow for thy sins, john 16.20. Mat. 5.4. Psal. 126.5.6. Secondly, thou must hang upon the breasts of the Church (viz. the Word and Sacraments) continually, with trembling and tender affection, waiting upon the word of God: the Law must be in thy heart, thou must buy thy liberty herein at the highest value, Esay 66.2.5.11. and 51.7. Mat. 13.44. Thirdly, in thy carriage thou must be a counsellor of peace, Prou. 12.20. and live in peace as near as may be, 2 Cor. 13.11. Fourthly, take heed thou be not ensnared with gross sin, Prou. 29.6. Fiftly, wouldest thou reap joy? sow good seed: to be much in well-doing, procures (as a blessing) a secret and sweet gladness upon the heart of man: a barren life is an uncomfortable life. Many would reap, that will not be at the pain to sow, john 4.36. Gal. 6.7.8. He that useth his Talents to advantage, enters into his Master's joy, a joy liker the joy of God than man, meeter for the Master then for the Servant, yet such a Master we serve, as will crown us with this joy, Mat. 15.21. Sixtly, be constant, bear fruit, and get the knowledge of the love of Christ, and abide in it, john 15.10. Lastly, in the 2 Thes. 5.16. to 24. there are seven things required in our practice, if we would always rejoice. 1. We must pray always: if we be much in prayer we shall be much in joy. 2. We must in all things give thanks: a heart kept tender with the sense of God's mercies, is easily inflamed with joys in the holy Ghost. 3. We must take heed of quenching the Spirit: when a man puts out the holy motions of the Spirit, he quencheth his own joys. 4. We must, by all means, preserve an honourable respect of the word publicly preached: despise not prophesying. 5. And whereas there be some things we hear, do specially affect us, and concern us, we must be careful with all heedfulness to keep those things whatsoever we forget: try all things, but keep that which is good. 6. In our practice we must not only avoid evil, but all appearance of evil, else if we disquiet others with grief or offence of our carriage, it will be just with God we should find little rest, or contentment in ourselves. Lastly, we must endeavour to be sanctified throughout, inwardly and outwardly, in soul, body and spirit, having respect of all God's Commandments, and retaining the love of no sin, so shall we reap the blessing of all righteousness, and procure to our hearts the joys that are everlasting. Hitherto of the Preface. Verse 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. HItherto of the Ezordium of this Epistle, as it contained both the Salutation and Preface. The second part both of the Chapter and Epistle followeth, The order of this second part of the Epistle. and is contained in the 12. Verse, and the rest to the 23. And it hath in it the proposition of Doctrine. This Doctrine propounded stands of two parts: for it concerneth either the work of Redemption, or the person of the Redeemer. The work of Redemption is considered of in the 12.13. and 14. Verses: the person of the Redeemer is entreated of from Verse the 15. to the 23. The work of Redemption is two ways considered of: first, more generally, in the 12. Verse: secondly, more particularly, Vers. 13.14. In the work of our Redemption, as it is propounded in this Verse, three things are to be observed: 1. The efficient cause [God the Father.] 2. The subject persons redeemed [vs.] 3. The Redemption itself, as it is either in the inchoation and first application of it on earth, and so it lieth [in making us fit;] or in the confirmation of it, what it shall be in the end: and so it is praised, first by the manner of tenure [inherit;] secondly, by the adjunct company, [Saints;] thirdly, by the perfection of it [in light.] Giving thanks.] The blessings of God upon every true Christian, are such, as they require continual thankfulness to God for them: such I say, for the worth of them, for number, for freeness of gift, for continuance, and as they are compared with what God bestows upon 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 principal object both of prayer and praises: it is a great sin not to acknowledge the instrument by which we receive any good; but it is a great impiety not to give that which is due, to the principal Efficient. The Father.] Father is a term of relation, and is given sometimes to the whole Trinity a Mat. 23.9. Luke 3.38. : sometimes to Christ b Esay 9.6. : sometimes to the first Person in Trinity; so commonly, and so here. God may be said to be a Father in this place two ways: 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 personal Union: and in this sense two Questions may be moved. Quest. 1. Quest. Whether prayer is to be made to the whole Trinity, or but to one person. Ans. Ans. It is to be made to the whole Trinity, Acts 7.59. 1 Thes. 3.2. 2 Cor. 13.13. Object. Object. But prayer is here made to one person. Sol. Though but one person be named, Solut. yet the rest are included: for the Persons may be distinguished, but severed or divided they may not be. Quest. 2. Quest. Is the Father a Redeemer, in that Redemption is here given to him? Ans. Ans. The actions of God are twofold: some are inward, as to beget, to proceed, etc. Some are outward; as to create, redeem, etc. Now the outward actions are common to all the three Persons; they are distinguished only in the manner of doing: the Father begins, the Son executes, the holy Ghost finisheth: as in the works of Redemption, the Father redeems us, in that he begins it, by devising this course, and willing it from eternity, by calling, sanctifying, sending and accepting of CHRIST in time: the Son redeems us, by taking our nature and in obeying the Law, and suffering death, even the death of the Cross for us: the holy Ghost redeems us, by applying the merits and benefits of CHRIST to every Believer. 2. In respect of the Christian: God is a Father, and the meditation hereof should serve for a threefold Use. uses. 1. For Trial: 2. For Instruction: 3. For Consolation. For Trial: for it stands us much upon to be 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 thankfulness for what we have. Now such men as are borne of God by regeneration, as well as of man by generation, Marks of a child of God. are wont to be described in Scripture by such marks as these. They have in them the Spirit of Adoption both in the working and witness of it c Rom. 8.15.16. Gal. 4 6.7. . Rom. 8.15.16. Gal. 4.6.7. They are separate from sinners, they cannot delight in the works of darkness, or in the wicked fellowship with workers of iniquity, they hate ungodly company d 2 Cor. 6.17. etc. 1 joh. 2. ●5. etc. , etc. They have consolation and good hope through grace e 2 Thes. 2.16. . Christ is to them their way, the truth, and their life: and they love their Saviour more than any Creature, and show it in this, that they will rather obey his words, than the commandment of any man or Angel f john 14.6.21. . They are a people that in respect of Mortification, purge themselves by voluntary sorrows for their sins; and in respect of new obedience, Come to the light, that their works may be manifest that they are wrought in God g 1 joh. 3.1.2.3 & 1.6.7. 1 Pet. 1.17. etc. . They honour God with great honour, and tender his Name more than their own credits h Mal. 1.6. : they worship God, not for show, or with the adoration of the lips and knees only, but in spirit and truth i john 4.23. . They labour for the meat that perisheth not, and esteems it above their appointed food k john 6 27. . Lastly, they love their enemies, and pray for them that persecute them, and are willing to do good to them that hate them and hurt them l Mat. 5.45. etc. . Secondly, if God be our Father, it should teach us; First, to care less for the world, and the things thereof: we have a Father, that both knows our wants, and hath all power and will to help us and care for us Mat. 6.32. . Secondly, to come to him in all crosses, and make our moan to him that seeth in secret: for if evil fathers on earth, know how to give good things to their children when they ask them, how shall not our heavenly Father give us whatsoever we ask in the Name of Christ n Mat. 7.11. . Yea, it should teach us patience under, and a good use of all crosses o Hos. 12.9. . Thirdly, to be willing to die and commend our spirits to God that gave them; seeing in so dying, we commit them into the hands of a Father. This made Christ willing to die, and this should persuade with us also p Luke 13.46. . Lastly, it should teach us to glorify God as a Father: we call God Father (many of us) and thus we speak, but we do evil more and more, and dishonour him, not living like the children of the most High q jer. 3.4.5. . If he be our Father, let the light of our good works shine before men, that they may glorify our Father r Mat. 5.6. . Herein is God the Father glorified, that we bear much fruit s john 15.8. . Thirdly, this point serves for Consolation, and that many ways: First, against the fear of our own weakness; It is not our Father's will that one of the little ones should perish t Mat. 18.14. : None is able to take them out of his hand u john 10.29. . Secondly, against our doubts about prayer: Whatsoever you ask the Father in Christ's name it shall be given you x john 16.23. . Thirdly, against all the troubles of this world: if he have been a Father of Mercy, to forgive thy sins, and give thee grace, he will be a Father of Glory, to crown thee in a better world in the inheritance of his Sons y Ephes. 1.17. . Who hath made us fit.] Doct. We are neither naturally happy, nor universally so: not naturally; for we are made fit, not borne so: not universally; for he hath made [us] fit, not all men. Christ died for his sheep only z john 10. ; for his Church only * Ephes. 1. , not for the World a john 17. How Christ died for all. . And therefore when the Scripture saith, Christ died for all men, we must understand it; first, in respect of the sufficiency of his death, not in respect of the efficiency of it. Secondly, in respect of the common oblation of the benefits of his death externally in the Gospel unto all. Thirdly, as his death extendeth unto all the Elect: for all; that is, for the Elect. Fourthly, for all, that is, for all that are saved, so that none that are justified and saved, are so, but by the virtue of his death. Fiftly, for all, that is for all indefinitely; for all sorts of men, not for every man of every sort. Lastly, he died for all, that is, not for the jews only, but for the Gentiles also. Qu. Quest. Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit? Ans. An. No: for Nicodemus was circumcised, yet not as then fit for heaven; and Simon Magus was baptized, & yet perished in the gall of bitterness; and many of the Israelites were signed with the same Sacraments of righteousness, and yet were destroyed with fearful plagues b 1 Cor. 10. ; the Pharisees were baptized with john's Baptism, and yet in great danger of wrath to come c Mat. 3. . There are five sorts of men that live in the Church▪ Five sorts of men not made fit. that are not made fit? First, such as are in heart disjointed, so as indeed they care for the doctrine of no Church: and thus Atheists and Epicures are unfit. Secondly, such as are in heart fastened to a false Church, though in show they be members of the true: thus Church-Papists are not fit. Thirdly, such as receive Religion and care for it, but only as it may fit the humours of such as are in authority, and may serve the currant of the present times: and thus temporizing Politicians are not made fit. Fourthly, such as admit some parts of God's worship, and stand in professed enmity, and dislikes of the jest: and thus the common Protestant of all estates and degrees; they think if they come to Church to service, and be no Papists, it will serve turn, though they neglect, yea, contemn, yea, commonly despite Preaching, private Prayer, true Fasting, religious Conference, and Fellowship in the Gospel. Fiftly, and lastly, among the better sorts that are hearers, and constant hearers, there are many not made fit for the Kingdom of God: for many hearers rest in an Historical Faith and external righteousness, either betraying the seed, by suffering the Fiends of hell, those invisible fowls of the Air, to take it away, or choking the seed by worldly cares, or if they get a taste of the good word of God, and of the powers of the life to come, by their wicked revoults and backe-slidings, they show themselves not fit, nor worthy the Kingdom of God. Who.] Doct. God only can make men fit for his Kingdom: he only can rescue us from the power of darkness and Satan: it is he only is the Lord of righteousness: it is he only that can pardon our sins: it is he only can heal our rebellions, and take away our iniquities: he only is the fountain of all inherent holiness: he only is stronger than all, to preserve us to the end, and crown us with glory. Made fit.] The word may be rendered either made fit, or worthy, so it be understood of the merit of Christ imputed to us, in whom only we are worthy of heaven. We are made fit by Redemption, by Vocation, by Adoption, by justification, by Sanctification, and by Glorification: for each of these adds something to our sufficiency. The Use is, to teach us to magnify Gods exceeding mercy, that doth not only give us heaven, but make us fit for Heaven. Note. The greatest King in the world, if he set his love upon a base slave or vassal, well he may give him an Earldom or great Office, but he cannot give him fitness for his place, and gifts to execute it: he may change his estate, but he cannot change his nature. But God doth not only give a Kingdom to his Servants, but he endues them with royal inclinations, desires, and behaviour. The Rhemists upon this place note, that we deserve salvation condignly; but we need not answer them: for Thomas Aquinas, the ordinary Gloss, and Cardinal Cajetan upon this place, cross them. Aquinas saith thus; Dixerunt aliqui Deus dat dignis gratiam, etc. Some have said God gives grace to the worthy, but not to the unworthy: but the Apostle excludes this, because whatsoever worthiness thou hast, God hath wrought it in thee: and to this end allegeth, 2 Cor. 3. We are not sufficient of ourselves to think a good thought. The Gloss thus: He makes us worthy, not in the Law, but in Light: that is, through God, who is light of light, by whose grace we are enlightened. Cajetan thus: worthy, that is, fit; by lot, that is, only by God's gift. Note, only by God's gift, the Papist saith. To be partakers of the inheritance of the Saints in light: or, as it is in the original, verbatim, Unto the part of the lot of the Saints in light.] The lot of the Saints, is by some taken for the sufferings of the Saints; by others, for their happiness, as it is had in this life, in the right or inchoation of it; by others, for heaven, and that as it is held by true title here in this world: so I take it here. How the lottery of Canaan shadows out our inheritance in heaven. The word lot leadeth us by allusion to Canaan, and the division thereof; and the comparison holdeth in many things. As none had right to the Land of Canaan, but Israelites; so none have right to heaven, but the Saints: and as Canaan was furnished with buildings and all commodities, but not by the Israelites d Deut. 8.7. etc. , etc. so Heaven was prepared of old, before the Saints entered it e Mat. 25. . The builder and maker of it, was not the Saints, but God f 2 Cor. 5. . And as the Canaanites were thrown out, that Israel might enter; so the Devils were thrown out of Heaven, that the Saints might enter. And as without a joshua, though there were a Land, there would be no lot; so without a jesus, though there were a heaven, there would be no inheritance: and though the Land were given by lot, yet it must not be possessed without a Combat; they must first fight, and then inherit: so must Heaven suffer violence, and before it be had, we must wrestle with Principalities and Powers: and as all their Lots were known to joshua; so every Christian, in his standing, is known to Christ: as joshua had what he asked g josh. 19.50. ; so our joshua obtains what he asks, though he ask the ends of the earth h Psal. 2. . And as the comparison hath those things for information, so may divers instructions be gathered from hence also: and first, if we would have any Lot in Heaven, we must be sure we be true Israelites. Balaam seems a friend to Israel, but he is so far from inheriting with them, that he is destroyed by them; the sword of the Lord roots him out: this will be the portion of all Hypocrites i josh. 13.12. . And we should labour for a particular warrant in the knowledge of our own portion: this would encourage us against all difficulties. Caleb dares fight with the Anakins if joshua give him Hebron k josh. 14.6.11. etc. , and feeble and complaining Ephraim shall overcome and enlarge himself, if joshua particularly encourage him l josh. 17. . And as no Canaanites aught to be left in the Lot of Israel; so no wicked workers should be suffered to remain in the assembly of the Saints, to be pricks and goads in the sides of the righteous. And as they that have their inheritance allowed them already, must not rest, but fight till their brethren have rest m josh. 1 12. ; so they that have comfort in their own conversion, must strengthen their brethren. And if any have too little room, the way is not to murmur and doubt, but to fight it out for more; so must Dan n josh. 19.14. : so should weak Christians not give way to discontentment, but strive in the spiritual Combat, till more grace, and room for the enlarging of the heart be gotten. Lastly, as seven Tribes are justly taxed and censured by joshua, for their negligence and sloth, in not seeking speedily to possess the Land God had offered them o josh. 18.2. ; so may the most of us be justly rebuked for grievous security about the heavenly Canaan. Many rest in the probabilities and hope of a title: nay, the most rest satisfied in such a condition as is without title and without hope, unless they amend: yea, the better sort divers of them, have but a title: and therefore it justly falleth out, that these are buffeted by Christ, as they were disgraced by joshua: and as they must stand to the courtesy of the viewers of the Land, for the report of the goodness of their part; so must these secure Christians stand to the courtesy of their Teachers: for how much knowledge and comfort they shall think meet to impart unto them, concerning their inheritance in heaven and heavenly things. Partakers of the inheritance of the Saints in light.] The happiness of the faithful is an inheritance, illustrated here, first, by the persons that must enjoy it: it is not common to all, but appropriated to Saints: secondly, by the quality of it, it is in light. Christ is the great heir of all things p Heb. 1.1. Psal. 2. , the Christian is coheyre with Christ. It is a doctrine that hath much comfort in it: a Christian holds by the fairest tenure, and firmest, and surest to: for though his life be changeable, and his days on earth must have an end, yet his inheritance endures for ever, and whiles he lives God will know him all his days; for no worse a man then his own heir q Psal. 37.17.18. . And the consideration of the inheritance of the Saints, should teach us divers things: first, to pray, that God would remember us with the favour of his people, and visit us with his salvation: and that then he would open our eyes to see the glory of such an inheritance r Psal. 106.3.4. Ephes. 1.18. : Secondly, to honour the righteous, and not despise poor Christians, seeing God hath made them his heirs, and rich in faith s james 2.5. . Thirdly, to endeavour with all care to walk worthy of such honour, as to be made Gods heirs. And lastly, to be willing to suffer any thing in this world for Christ, seeing in the world to come we must reign with him as coheir t Rom. 8.17.18. . Of the Saints.] Only Saints inherit, and therefore be sure thou be a Saint, be sure thou be more than flesh and blood u 1 Cor. 15.50. ; be sure thou lie in none of the sins God hath threatened with the loss of this inheritance x Ephes. 5.5. 1 Cor. 6.9. Gal. 5.21. ; be sure of the imputation of the righteousness of Christ y 4.13.14 Tit. 3.7. ; be sure thou have in thee the spirit of the Son z Gal. 4.7. Ephes. 1.14. ; be sure to commit thyself to the word of grace * Acts 20.32. . In light.] The Christians inheritance is said to be held in light in six respects. First, because he now obtains it in the times of the Gospel, which times in comparison with the times of the old Testament, are called times of light: the light of the jews being spread abroad among the Gentiles, and exceedingly enlarged by the rising of the Sun of righteousness. Secondly, because this inheritance can never be assured without the light of knowledge. A threefold light in man. In the understanding of man there is a threefold light of knowledge; Natural, evangelical, and Celestial: the Natural light is the light of Reason: the evangelical light is the light of Faith: and the Celestial light is the light of Heaven. Before we can see our inheritance in the light of Heaven, we must first see it in the light of Faith: and as for the light of Reason it will do no good for any evidence in this tenure. Thirdly, because this inheritance is held with true joy on earth, and perfect joy in heaven: and joy is expressed by the word light, in many places in Scripture. Fourthly, in respect of the admirable communion that a Christian hath with God and Christ, who is light of light; that true light, john 8.12. Fiftly, because of the certainty of this inheritance, it is said to be held in light. It is worthy the noting, that Catharinus, a Papist, writing upon this place, thus understands the meaning of Light: and is much offended with those that plead for uncertainty of assurance. Sixtly, in light, that is, in Heaven: and the light of Heaven is an excellent light, both for the perfection of it, and the continuance of it. It is a perfect light: for there shall be on God's part a clear revelation, and on man's part a clear vision and for continuance; that light shall never be overcome of darkness; nay, it shall never admit any mixture of obscurity, in as much as Heaven is a City that needs not the Sun nor Moon to shine in it, for the glory of God doth lighten it, and the Lamb is the light thereof, Revel. 21.23. In the mean while till God translate us to this light of heaven, let us labour to settle our hearts in the light of Faith and certainty, and glad our hearts with the light of the Spirit and joy, choosing rather to die then to forsake the face and presence of God, the fountain of all true light both in earth and heaven. Verse 13. Who hath delivered us from the power of Darkness, and translated us into the Kingdom of his dear Son. IN this Verse our redemption is considered more particularly: for as it is by inchoation in this life, it stands of two parts: the first is our deliverance from the power of Darkness, and the second is, our translating into the Kingdom of Christ. A sixe-folde darkness in every unregenerate man. Darkness.] This Darkness imports the misery of unregenerate men, from which the Children of God, in the days of Redemption are delivered: and it notes not only the darkness of Gentilism, proper to the Pagans of that time, but also the darkness of Sin, of Ignorance, of Infidelity, of Adversity, of Death, and of Hell: for every unregenerate man is covered with a sixe-fold darkness. First, the darkness of Sin a Rom. 13.13. . Secondly, the darkness of ignorance, which as a veil, covers all flesh b john 8.12. Esay 25.8. 2 Cor. 3.17. . Thirdly, the darkness of Infidelity; for as there is the light of Faith in the regenerate; so there is a darkness of unbelief, that possesseth every unregenerate man. All men have not Faith; it is the gift of God: both the Prophets and Apostles have complained, Who hath believed our report c Esay 13.1. Rom. 10.16. ? Fourthly, the darkness of Adversity d Esay 8.22. : miseries of all sorts breaking in upon the soul, body, state, and names of men. Fiftly, the darkness of Death: for Death is the house of darkness, and this is the wages of Sin e Psal. 88. 1●. . Lastly, the wicked man is in danger of utter darkness, even of the darkness of hell: out of all this we may see the extreme misery of all carnal persons, upon whom the Kingdom of darkness breaks in, and prevails so many ways: and therefore accursed is their misery that can live in this estate without sense, or remorse, or fear. If Security as a wretched Lethargy, had not overgrown men's hearts, how could they eat, drink, sleep, marry, give in marriage, etc. when they find themselves in the power of such fearful and horrible darkness? Power.] This darkness gets power, and prevails over the world, by the unwearied labour of the Prince of darkness: who as he seduced our first Parents, to extinguish the fair light in which they were created, (whence flowed an universal darkness upon all mankind) so doth he still, as God of the unregenerate world, work effectually, in binding men's minds more and more, that the light of the Gospel might not shine in their hearts, both by hindering by all the ways he can, the means of light, and by leading man on from sin to sin, till custom have worn out sense, and bred a very liking of darkness more than the light. And thus poor man runs from darkness to darkness, and from dungeon to dungeon, till he fall unto the everlasting dungeon of utter darkness, and this would be the end of all flesh, were it not that God of his infinite mercy hath provided a means in jesus Christ to deliver the Elect from the power of this Darkness. Delivered.] Every man hath great reason to think of this deliverance out of the Kingdom of darkness, wherein naturally he is: for while he so continueth, he knoweth not whither he goeth f john 12.35. 1 john 2.11. : he hath no fellowship with God g 1 john 1.5. : his deeds are all evil h joh 3.19 20. : his ignorance will not excuse him i john 1.5. : yea, it will be his condemnation k john 3.19. : his feet tread not in the way of peace l Luke 4.79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Who hath delivered vs.] Here are four things: 1. What, [delivered;] 2. Whom, [us;] 3. When, [hath;] 4. Who, viz. God the Father. Delivered.] The original word doth not signify, only, to let out, or lead out, or buy out; but it noteth forcibly to snatch out. Man is not gotten so easily out of Satan's hands: nor will the World and Flesh let them go without force, or without blows. Quest. Quest. What must we do that we may be delivered from this power of darkness. Ans. Ans. Believe in jesus Christ, who is the true light m john 8.12. . Know that all true light is begun in the assurance of God's love to thee in jesus Christ: seek this knowledge. To this end, attend upon the preaching of the Gospel, by which, life and immortality are brought to light: And because this Son doth not always shine, Walk in the light while you have the light n john 12.35. , and because a man can never sincerely seek the comforts of God in jesus Christ, or constantly love the word of the Kingdom (the fountain of light) but that there will be great opposition from Satan and the World. Therefore every one (that is a weary of this darkness, of Ignorance and Unbelief, and feels what darkness of Adversity his sins have brought upon him, and fears the darkness of Death and Hell) must arm himself, resolve and prepare and fight for his own deliverance, putting on the whole Armour of light, using all the means with Faith and diligence, and then shall God's power be made known in his weakness; and the strong man armed, which is the Devil, shall be cast out by him that is stronger than he, even by jesus Christ. At the time when this deliverance from the power of darkness is wrought there are at the least these nine things in every one that is truly delivered. Nine things in every one that is delivered from darkness. First, he seeks knowledge with great estimation of it. Secondly, he is careful to amend his ways and to avoid sin. Thirdly, he feels and resists temptations. Fourthly, he renounceth the world, as being neither besotted with vanity, nor swayed with example. Fiftly, he fights against his own flesh. Sixtly, he loves the word of God. seventhly, he forsakes evil company. Eightly, he mourns over, and prays against some special sins. Ninthly, he loves all the children of the light. These are not all things that are wrought in man in the day his heart is changed and he delivered: but less than this can be in no man nor woman that is truly delivered from the power of darkness. Who.] Doct. It is God only that delivers us from darkness. This is needful to be considered of, both that carnal men might know they can never see the light, if they use not the means God hath appointed: and that godly men might not despair under the sense of their wants; for as God hath called them to the light, and given them means, so he is able to create light at his own pleasure. Vs.] Doct. The Saints, even the dearest of all God's Children, have been ignorant, sinful, and miserable, as well as any other. Hath. Quest. ] A Question may here be asked: how it can be said that God's Children have been delivered, Ans. seeing they are ignorant, sinful, fleshly, full of afflictions, and subject to die still? Ans. They are delivered in respect of Inchoation, though not in respect of Consummation; though they be ignorant, yet the veil is not whole, but many pieces are torn off; though they be in a dungeon in this world, yet a great window is broken down, and much light appears; though there be sin in them, yet it reigns not; though they must die, yet the sting of death is pulled out; though they endure the same afflictions that wicked men do for the matter, yet they are not the same for nature and use: they are not curses or punishments, but only chastisements, and trials, or preventions. The consideration of this, that we are not all at once delivered from the power of darkensse, may defend often preaching, and the frequent use of all good means, public or private. This darkness will not away with one days shining▪ these clouds will not be dispelled with one blast; what's the light of one candle, when the night hath enclosed the whole air? And translated us into the kingdom of his dear Son.] Or, as it is in the Original, of the Son of his love. These words contain the second part of our Redemption on earth in this world: the redeeming of us is the translating of us: and this translation is amplified by the condition of life into which we are translated, which for the excellency of it, is into a Kingdom; and for the author of it, is into the kingdom of jesus Christ, the Son of God's love. Translated.] The word, is a Metaphor and the comparison is taken from Plants in nature, and there are divers things signified unto us, concerning our Redemption, in the similitude of translating Plants. As trees are translated in Winter, not in the Spring; so commonly our Redemption is applied in the days of special affliction and sorrow o job 33.14. vers. 31. : and as the Plant is not first fruitful and then translated; but therefore translated, that it may bear fruit: so we are not therefore redeemed because God was in love with our fruits; but therefore translated out of the kingdom of darkness, that we might bring forth fruit unto God. And as a tree may be truly removed, and new planted, and yet not presently bear fruit: so may a Christian be truly translated, and yet in the first instant of his conversion he may not show forth all that fruit he doth desire, etc. What translating hath in it. In particular, translating hath two things in it: first, pulling up: secondly, setting again. The pulling up of the tree, shadows out three things in the conversion of a sinner. First, separation from the world: he cannot be in Christ that hath his heart rooted in the earth, and keeps his old standing amongst these trees, the wicked of the world. Secondly, deliverance both from original sin in the reign of it (which is the moisture of the old earth) and also from hardness of heart, (for translating hath removing of the mould and stones that were about the root.) Thirdly, godly sorrow raised by the sense of the strokes of the Axe of God's threatenings, and by the loss of many sprowts and branches that were hidden in the earth: A Christian cannot scape without sorrow; for he hath many an unprofitable sprout of vanity, and sinful profit and pleasure he must part with. The setting of the tree notes both our engrafting into Christ by the Spirit of God through Faith, and our communion with the Saints, (the fruitful trees in God's Orchard) as also it notes our preservation by the infusion of the sap of holy graces. Our natures are translated, not destroyed. And it is worthy to be noted that he saith (translated us) to teach us that there remains in man the same nature after Calling that was before: for, our natures are not destroyed in conversion, but translated: there remains the same faculties in the soul, and the same powers in the body; yea, the constitution and complexion of man is not destroyed: as the melancholy man doth not cease to be so after conversion, only the humour is sanctified unto a fitness for godly sorrow, and holy meditation, and the easy renouncing of the world etc. and the like may be said of other humours in man's nature. Into the Kingdom.] The kingdom of God is either universal over the whole world, or spiritual over the faithful Souls on earth, or blessed souls in heaven, till the day of judgement: or it is both spiritual and corporal, over all the Saints, after the day of judgement for ever. It is the Kingdom of Grace by Inchoation, in the way, present, here below, that is here meant, not the Kingdom of Glory by Consummation in our Country above. The Kingdom of Christ here on earth, Christ's Kingdom better than all other Kingdoms. though it ●e not so visible and pompous as other kingdoms are, yet it excels all the kingdoms on earth: for when all other kingdoms are not only shaken, but translated or removed, or dissolved, the kingdom of Christ will endure to the end: & in Christ's kingdom the number of possessors doth not diminish the largeness of the possession of each: whereas in other states many Kings make little Kingdoms. Besides, wicked men may be not only Subjects but Kings in other Kingdoms; but this Kingdom, though it be every where, yet it is wanting to the ignorant and sinners. Christ reigns in this Kingdom by his Word and Spirit: and his government is taken up especially by two things; first, the collection of his Church; and secondly, the maintenance of it. Great are the privileges of the Saints under the government of jesus Christ; The privileges of the Subjects of this Kingdom. they are qualified with eternal graces; they are comforted with the daily refreshings that flow from the sense of God's favour; they are confirmed in the assured peace with Angels and good men; they are estated into an everlasting inheritance; they daily reap the benefits of Christ's Intercession; they often sup with Christ, and are feasted by the great King; they live always in the King's Court, in as much as they are always in God's special presence; they partake of the privileges, Prayers, and Blessings of all the righteous; and they have the Spirit of God in them, to unite them to God and Christ, to lead them in the paths of holy life, to comfort them in all distresses, to warn them if they go out either on the left hand or the right, and to help them in their prayers, making request for them, when they know not what to pray as they ought. Object. Object. The World sees no such glory in the estate of Christians in this Kingdom. Solut. Sol. There lies a veil over the eyes of all worldly men: and beside, this Kingdom though it be in the world, is not of it: though it be here, yet it is not from hence: and the afflictions that commonly cover the face of the Church, do hide from carnal men the beauty of it; and by reason of the opposition that is between the Kingdom of Christ and the Kingdom of Darkness, though the world know the glory of Christians, yet they will not acknowledge it. Object. Object. The faithful themselves discrene not any such excellency in their earthly condition. Solut. Sol. We must distinguish of Christians: some are but infants in grace and babes: these may be entitled to great things, and yet have no great sense of it; as the Child in Nature hath no great discerning of the inheritance he is borne too; or his own present condition wherein he excels others. A kingdom is never the worse because the infant Prince cannot discourse of the glory of it. Some Christians fall away, for the time, into gross sin or error: and these are in matters of Grace like the drunken man, or Paraliticke in nature, their discerning is lost with their uprightness: other Christians either want the means in the power of it, or are tossed with great afflictions, or are in the fit of temptation; and then they have but a dark glimpse of their felicity in Christ: but the strong Christian that hath digested the assurance of God's love in Christ, and is exercised in the word of righteousness, sees such a glory in the Kingdom of Grace, and doth acknowledge it with such unmovable firmness of heart, that all the powers of either earth, or hell, cannot alter his judgement, in the high estimation of such a condition. uses. The Use of this Doctrine concerning Christ's Kingdom, is: First, for Consolation: Gods Children should much exult and rejoice in their estates; and in as much as Christ sitteth as king for ever, all that are in his Temple should speak of his glory p Psal 29.10.18. : and if there were nothing else for a Christian to joy in, yet let all the Children of Zion rejoice in their King q Psal 149.2. . Yea, the thought of this, that God is our King, should uphold us, and fence us against all crosses r Psal. 74.12. : for Christ is a hiding place from the wind▪ and a cover from the tempest, as rivers of waters in a dry place, and as the shadow of a great rock in a weary Land s Esay 32.2. . And therefore let our eyes never grow dim in viewing this glory, or our ears grow dull in hearkening to the word of this Kingdom. Secondly, for Reproof and terror unto all wicked men that harden their hearts, and refuse to return. What greater loss then to lose Christ's Kingdom? and what fairer service then to serve the Son of God? Who would not fear thee, O King of Nations t jer. 10.7. : accursed is the estate of all such as subject not their necks to Christ's yoke: that refuse to let him reign over them by his Word and Spirit: that come not up to do their homage in jerusalem, even to worship this King, the Lord of Hosts u Zach. 14.17. . ●f jesus Christ be a great King, then where shall they appear, that say to the King Apostata x job 34.18. ? Even all such I mean that dare reproach the way of Christ, and deride the sincerity of such as desire to employ themselves in the business of the Kingdom, etc. Is he a great King, how dare we then offer that unto him which they durst not offer to a mean King on earth? What mean the blind and the lame in God's house y Mal. 1.13.14 ? ●ow dare men so securely offer up their blind lip-service, an● lame devotions? It is a Kingdom that is offered, why do we then trifle? why do they excuse? What means these fond excuses; I have married a wife, and cannot come: I have bought ●iue yoke of Oxen, and must go prove them: I have bought a Farm, and must go see it? I have this pleasure and that profit, and therefore cannot come? Will they lose a Kingdom upon so silly a pretence? when thou needest not to lose either Wife, farm, or Oxen. God doth not bid thee leave thy Wife, thy Labour, thy Calling, thy Living, but only wils thee to attend thine own further advancement in the season of it: seek lawful profit, but seek Grace first. Use thy lawful pleasures, but chiefly seek the pleasures of God, even these spiritual joys that are more worth than a Kingdom. Thirdly, for Instruction: it should teach us above all things to seek our happiness in this excellent estate under the government of jesus Christ. We should, in respect of the worth of it, forsake our Father's house, and the immoderate desire of any earthly thing: so that the King will please to delight in us z Psal. 4.5. . We should open our hearts wider, that the King of Glory, by his Word and Spirit, may come in * Psal. 24.10. . We should labour for all those Graces, by which an entrance is ministered into this Kingdom a 2 Pet. 1.8.11 : and whatsoever we are uncertain of, we should make our Calling and Election sure: and though we be never so many ways opposed, yet seeing we fight for a Kingdom (nay, in a Kingdom) we should hold it always a good fight b 1 Tim. 6. , and continue constant and unmovable: and if Christ lead us into his Chambers c Cant. 1.3. of presence, and delight us with the sweet joys of his presence, we should remember such princely love and joy in him always: Let the Christian sing and make a joyful noise to the rock of his salvation, and let him worship and bow down, let him serve with all reverence, and hear without all hardness of heart d Psal. 95.1.3. : let no discontentment possess the heart of the true Christian: for to serve Christ is to reign, and all his Subjects are Kings, and the worst estate of the meanest Christian is a rich Kingdom. Of his Son. Quest. ] Quest. Why is it called the Kingdom of the Son, rather than of the Father. Ans. Ans. Because God hath given all the power to the Son, and this Kingdom is assigned over to him. The merit of this happiness is only in Christ, and the virtue that gathers us into this kingdom is only from Christ, and no man cometh to the Father but by Christ. Son of his love.] Christ is the Son of God's love: first, because he is most worthy of all others to be beloved. as judas is the Son of perdition, that is, most worthy to be damned. Secondly, because he was from everlasting begotten of the love of his Father: he is Gods natural Son. Thirdly, because he is infinitely filled with the sense of his love: so they are said to be the Children of the marriage, that are full of joy, in respect of the marriage. Fourthly, because it is he by whom love is derived into others: It is he that makes all other Sons, beloved. Lastly, in respect of his human nature: he is that Son upon whom God hath showed his principal love, in respect of the gifts, with which that Nature is admirably qualified. The meditation of this, that CHRIST our Saviour is the Son of God's love, is very comfortable; for he is like to speed in any thing he requests the Father for us, and he will be sure to preserve vs. That himself is a King's Son, yea, God's Son, yea, a King, and God himself; and so infinitely beloved of the Father: it is an excellent thing to be Christ's member, seeing he inherits so great love: and if God gave us this Son so dear to him, how shall he deny any thing, seeing never can aught be so precious, but that with Christ he will willingly give it? Verse 14: In whom we have redemption, through his blood, even the forgiveness of sins. IN the former Verses our Redemption is considered, as God the Father is the efficient cause of it. In this Verse it is considered as CHRIST is the Instrumental cause of it: in the Verse four things are to be noted. 1. By whom we are redeemed (viz.) by the Son of God's love, implied in the first words. 2. Who are redeemed [we,] that is, the faithful. 3. how we are redeemed, (viz.) by his blood. 4. With what kind of redemption, not by redemption from loss in estate, or servitude in body, but from sin in the soul. In whom.] Doct. That is, the Son of God is the redeemer of the sons of men: he that had no sins of his own, did worthily cancel other men's: he that was in no debt, paid our debts. In this work of Redemption we may see Piety itself beaten for the impious man: and Wisdom itself derided for the foolish man: and Truth itself slain for the lying man: and justice itself condemned for the unjust man: and Mercy itself afflicted for the cruel man: and life itself dying for the dead man. None can redeem us but jesus Christ: he only is God and man, he only was deputed hereunto, he only it is that is the first borne, the brother, and the kinsman a Leuit. 25. Two things required in a Redeemer. . Two things are required in a Saviour or Redeemer, viz. Right and Power: and the title or right must be either by propriety or by propinquity. In power and propriety the Father or holy Ghost might redeem, but in propinquity Christ only is the next kinsman. Secondly, it is to be noted, that he saith (in whom) not (by whom) to teach us, that the comfort of our Redemption is not then had when Christ, as Mediator, doth pay the price: but when, as our Head, he receiveth us to himself: we must be in Christ before we can be pardoned: it is a vain thing to allege that Christ died for us, unless we can clear it, that we are the members of Christ by conversion and regeneration: we must be in Christ before the Devil will let go his hold: we must be in Christ before we can receive of the influence of his grace; for that descends only from the Head to the Members: we must be in Christ before we can be covered with his garment: and if we be not in the Vine we cannot persever. We. Quest. ] Quest. How could the obedience and sufferings of one man serve to redeem so many men? Ans. Ans. It is sufficient because he did all willingly; because also he was himself innocent and without fault: but especially because this obedience and suffering was the obedience of him that was more than man. Again, it is to be noted that he saith (we,) not all men, have redemption, as the Vniversalites dream. Have. Quest. ] Quest. Had not the Fathers before Christ, redemption in him as well as we? Ans. Ans. They had: first, in Predestination, because they were hereunto elect: secondly, in efficacy, in as much as they that did believe in Christ, had the virtue of the redemption to come. Hence, that Christ is said to be the Lamb slain from the beginning of the world. By his blood.] Christ shed his blood many ways: as when he was circumcised, in his Agony in the Garden, when he was crowned and whipped, when he was crucified, and when with a Spear his side was pierced; but here it is by a Synecdoche taken for all his sufferings. Four ways of redemption. There have been in former times four ways of Redemption. First, by Manumission, when the Lord let his Vassal voluntarily go out free: but thus could not we be redeemed; for the Devil never meant to manumit vs. Secondly, by Permutation, as when in the wars one is exchanged for another: and thus could not we be redeemed; for who should be changed for us? Thirdly, by violent Ablation, as Abraham redeemed Lot, by force rescuing him: but this way did not stand with Gods justice. Fourthly, by giving a Price, and thus we are redeemed: but what price was given? not Gold and Silver, nor the blood of Goats; not thousands of Rams, or rivers of Oil; not the Sons of our bodies, for the sins of our souls b Mich. 6.4.5. : nay, if a whole thousand of us had been burned in one heap, it would not have expiated for one man's sin: but the price was the blood of jesus Christ c 1 Pet. 1.19. , and by this price we may see how hateful a thing sin is in God's sight; and we may resolve that we are not our own men, any more to do what we list. uses. Neither ought we to be servants of men d 2 Cor. 5. The comforts in the doctrine of forgiveness of sins. . Besides, if there had been merit in the works of the Law, the Son of God needed not to have shed his blood: and seeing it is shed, we need no other Mediator, nor works of satisfaction, or supererogation. Forgiveness of sins.] The doctrine of remission of sins is many ways comfortable: it is a comfort, 1. That sins may be remitted e 1 john 2.1. : 2. That this remission may be applied particularly; thou mayst have it, and keep it for thyself f 1 john 1.9. : g Esay 43.25. jer. 35.34. Micha 7.19. Psal. 32.1. 3. That if our sins be once forgiven, they can never be laid to our charge more; they return not: 4. That where God forgives one sin, he forgives all sins h 1 john 2.6. : 5. That where God forgives sin, he heals the nature; where he justifies he sanctifies. An earthly Prince may forgive the Felon, but he cannot give him a better disposition: but GOD never forgives any man, but he gives him a new heart also i Ezech. 36.26.27 1 john 1.9. & 2.1.4. Acts 5.31. . 6. That where God forgives the sin, he forgives the punishment also k Psal. 32.4. Mat. 9.2.5. . Lastly, that by remission of sins we may know our salvation l Luke 1.77. . Secondly, as it is a comfortable Doctrine to faithful men, so it is a terrible Doctrine to wicked men, The terror of the doctrine of forgiveness of sins. and that many ways: first, all men's sins are not forgiven: secondly, all need remission of sins: thirdly, if sin be not forgiven, it makes men loathsome to God m Psal. 32.1. ; which the word (cover) importeth: it sets the Soul in debt: it separates between God and us, and hinders good things from us n Esay 59.2. : it defiles o Psal. 51.1. : it remains upon Record, written with a pen of iron▪ and with the point of a Diamond p jer. 17.1. : it causeth all the disquietness of the heart q Psal 38.3. : it is the cause of all judgements: It brings death r Rom. 6. ult. What a man should do to get his sins forgiven him. . Thirdly, a Question is here to be considered of, viz. What should a man do that he may get a comfortable assurance that his sins are forgiven him? Ans. He that would be assured of remission of sins must do these things. First, he must forgive other men their trespasses against him, else he cannot be forgiven t Luke 4.18. 1 john 1.9. Hos. 14.3. Zach. 12.12. Chap. 13.1. . Secondly, s Mat. 6 14. he must search out his sins by the Law, and mourn over them in God's presence, striving to break and bruise his own heart with grief in secret, in the confession of them to God, Luke 4.18. 1 john 1.9. Hos. 14.3. Zach. 12.12. to the end, & 13.1. Thirdly, we must take heed of the sin against the holy Ghost: which beginning in Apostasy, is continued in Persecution of the known Truth, and ends in Blasphemy; and is therefore a sin unpardonable, because the sinner is utterly disabled of the power to repent. And howsoever all sins against the holy Ghost are not unpardonable, but only that sin that hath the former three things in it; yet the man that would have evidence of pardon▪ must take heed of all ways of offending against God's Spirit: and therefore must take heed of speaking evil of the way of godliness, of contemning the means of Grace, by which the Spirit works, and of tempting, grieving or vexing of the holy Ghost within his own heart or others. Fourthly, he must daily attend upon the preaching of the Gospel, till the Lord be pleased to quicken his own Promises, and his heart unto the joyful application of the Comforts of God's Love, continued in his Word. And when men come to God's presence to seek so great a mercy as the pardon of sin, they must above all things, take heed of wilful hardness of heart, lest their unwillingness to be directed by God's Word, be requited with that curse that God should grow unwilling that they should repent, and he should forgive them u Mark 4.11.12. Acts 26.18. . Fiftly, the Prayers of the faithful are very available to procure the pardon of sin z Mark 1.4. Acts 5.31. & 10.43. . Sixtly, he must with due preparation be often in receiving the Sacrament of the Lords Supper; which is to the worthy Receiver, a worthy Seal of Remission x Iam 5.16. . seventhly, he must amend his life and believe in jesus Christ y Mat. 26.28. . Verse 15. Who is the Image of the invisible God, and the first begotten of every Creature. HItherto of the work of Redemption: now followeth the person of the Redeemer; who is described as he standeth in relation: 1. To God. Vers. 15. 2. To the universe or whole World, Vers. 15.16.17. 3. To the Church, Vers. 18.19. etc. In all the Verses in general, That Christ is God. may be observed the evident proof of his divine Nature. For, as the Verses before, when they mention Redemption in his blood, prove him to be man; so these Verses, ascribing to him, Eternity, Omnipotence, etc. prove him to be God. That our Saviour is God, may be further confirmed, by these places of Scripture: Gen. 19 24. judg. 2.1.4.14 Psal. 45. Prou. 8.22. job. 19.25. Isay 7.14. and 9.6. and 35.2.4. and 40.3.10.12. and 43.10.11.23. and 45.22. jer. 23.5.6. Hos. 1.7. and 12.4. Mich. 2.12. and 4.1. john 1.1. etc. 1 john 5.20. revel. 1.6. Christ more excellent than all monarchs in divers respects. Besides, the Apostles drift is to extol the excellency of Christ, by whose blood we are redeemed. Howsoever he appeared in form of a servant, yet he exceeded all monarchs, that ever were on earth: for Christ is the essential Image of God, whereas the greatest Monarchs are God's Image, but by a small participation. He is the Son of God by generation, they are so only by creation or regeneration. He is the first borne, they are but younger Brothers at the best: He is the Creator, they are but Creatures: All things are for him, whereas they have right and power over but few things: he is eternal, they are mortal. Things cannot consist without a Redeemer in Heaven; but so they may without a Monarch on earth: he is a mystical Head, and by his Spirit uniteth all his Subjects to him, and by influence preserveth them: but so can no political heads do their Subjects. Other things I might instance in the Verses following, but these shall suffice. The first thing in particular by which the Redeemer is described is his relation to God in these words: Who is the Image of the invisible God.] Here three things are to be considered: First, the Person resembling, Who: Secondly the manner how he resembleth, viz. by the way of Image: thirdly, the person resembled, in his Nature, God: in the Attribute of his Nature, Invisible. For the first, if we be asked of whom he here speaketh, it is easily answered out of the former Verses: It is the Son of GOD, the Son of his Love, Verse 13. And thither I refer the consideration of the first point. Image.] Our Redeemer resembles God by way of Image. Difference between Image and Similitude. There is difference between the Image of a thing, and the Similitude of it. The Sun in the Firmament expresseth GOD by similitude; for as there is but one Sun, so there is but one God: And as no man can look upon the Sun in his brightness; so no man can see God with mortal eyes, etc. But yet the Sun is not therefore God's Image. God's Image is in Man, and in Christ. God's Image is in man three ways. God's Image is in man three ways: First, by Creation; and so it is in all men, even worst men, in as much as there is in them, an aptitude to know and conceive of God, etc. Secondly, by Recreation; and so it is in holy men, that do actually and habitually know and conceive of God, etc. but this is unperfectly. Thirdly, by similitude of glory; and so the blessed in heaven conceive of, and resemble God, and that (in comparison with the two former) perfectly. The difference between the Image of God in Man and in Christ. But there is great difference between the Image of God in man, and the Image of God, in Christ. In Christ, it is as Caesar's Image in his Son; in Man, it is as Caesar's Image in his Coin. Christ is the natural Image of God, and of the same substance with God, whom he doth resemble: but the Christian is God's Image only in some respects, neither is he of the same nature with God. Man is both the Image of God, Imago, and ad Imagin●m. and after the Image of God: The Image of God because he truly resembles God; and after the Image of God, because he resembles him, but unperfectly. But Christ is the perfect Image of God, and not after his Image. Some express the difference thus: Christ is the Image of the invisible God, but Man is the Image of the visible GOD, that is, of Christ. Christ, is the Image of God three ways: 1. in Operation, because it is he that worketh God's Image in us: 2. in Apparition, because he appeared for God, to the Fathers in the old Law: 3. in Person, and that in both natures, both as God and Man; for the most perfect Image of God, is Christ, God: the perfect Image of God is Christ, Man: the unperfect Image of God, is man.. That Christ is the Image of God, as he is God, is apparent by that place, Phil. 2.6. and Heb. 1.4. And here, two things are admirable: first, that this Image is an infinite Image, like the thing resembled: secondly, that the Image is the same in Number, not in Specie only, with the thing resembled. Christ as man, is the Image of God, 1 Tim. 3.16. And that three ways: First▪ as the Godhead dwells in Christ bodily: in respect of the unutterable presence of the divine Nature. Secondly, as by his Miracles and great works, he manifested the Divine Nature, and showed God in the world. Thirdly, as his human Nature is qualified with Knowledge, Righteousness, Purity, and other gifts: for if man be God's Image in respect of this, Christ is so much more. To conclude, Christ as he is God, is not only the Image of the invisible God, but the invisible Image of God: but as man, he is the visible Image, of the invisible God. The Considerations of this Doctrine, Use. that Christ is the Image of the invisible God, may serve for six uses. First, to teach us the admiration of that God, whose Image is of so admirable praises. Secondly, to show the fearfulness of their estate, that turn the glory of the incorruptible God into the Image of corruptible Creatures. Rom. 1.23. And this is the sin not only of the Gentiles, but of the Papists also. Thirdly, it should wonderfully quicken us to all the duties of humbleness of mind, and meekness, and make us ready in all things, to serve one another, without wrangling, or contention, in love, Phil. 2.1.2.3.6. seeing he that was in form of God, equal with God, put upon him the form and Image of a Servant. Fourthly, we may hence learn, that if we would know God, we must get into CHRIST; for in him only is the Father known: he that hath seen Christ, hath seen the Father a john 14.9. 2 Cor. 4.4. . Labour then in the business of Mortification and justification, and then that knowledge of God, which is impossible to Nature, will be possible to Grace. They have the firmest apprehension of God, not that have the most Wit or Learning, but that have the most grace in jesus Christ. One may be a great Scholar, and yet a great Atheist. The surest way, is to know the Creator in the Redeemer. Fiftly, seeing it is Christ's honour to be God's Image, let it be our honour to be Christ's Image, which we can never be, unless we put off the old man, and his works b Col. 3 9.10. . And see to it, that the light of the Gospel be not hid from us, by the God of this world for: the Gospel is the Gospel of glory c 2 Cor. 4 4. & 3.18. Gal. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 2 Cor. 4.4. and 3.18.9. etc. Gal. 4.19. Now, we may be framed like to the Image of Christ, in three things: 1. in Knowledge d Col. 3.10. : 2. in Sufferings e Rom. 8.29. : 3. in holiness and righteousness of heart and life f Ephes. 4 21.24. : lastly, shall the Devil make men worship the Image of the beast g revel. 13. ; and shall not we for ever honour this everlasting Image of our God? Invisible God.] God is invisible h john 1.18. 1 Tim. 6.16. joh 9.11. etc. & 23.9.10. ; God cannot be seen, because he is a Spirit, not a body; and because of the exceeding thinness and purity of his nature, and because of the transplendency of his glory; and lastly, because of the infiniteness of his Essence. The Use is, first, to teach us to walk always in fear and trembling, seeing we serve such a God, Use. as sees us, when we see not him i Psal. 65.5. etc. : secondly, this should check the secret and beastly discontentment of our hearts, which are many times moved to vexation, because our God is not visible; whereas we should therefore the more admire him, that is so absolutely perfect: It were imperfection to be visible. And yet notwithstanding, though God be not visible to sense, he is visible to understanding: and though Nature cannot see him, yet Grace can. Now, if any ask what he might do that he might see God, I answer, that he that would see God: first, he must look for him in the Land of the living ᵏ: seek for him amongst true Christians: he must first know and love his brother: and then he shall know and see God l 1 john 4.12. . He that would know the Father, must be acquainted with the Child. Secondly, he must with fear, and reverence, and constancy, wait upon the manifestation of God in his house; in that light we shall see light. We must eat at God's Table, and it must be our contentment to taste of the fatness of his house, and to drink out of the River of those pleasures, if we would with clear light see God m Psal. 36.8.9. . God is to be seen in Zion n Psa. 84.5.7.8. : God's goings are seen in the Sanctuary o Psal. 68.24. . Thirdly, he must learn God's Name; for he that knows his Name, sees his Nature. When God would show his glory to Moses, he proclaims his name to him p Exod. 33.19. & 34.6. etc. . Fourthly, he must be sure to get into Christ by Faith, being borne of God by regeneration q job. 6.46. & 14.7. . Lastly, he must be pure in heart r Math. 6.7. : he must especially strive against the corruptions inward, in his thoughts and affections. Thus of the second use. Thirdly, the consideration of this, that God is invisible, should encourage us to well doing, even in secret; seeing we serve such a God, as can see in secret s Math. 6.4. . Hitherto our Redeemer is described, as he stands in relation to God: now, in the second place, he is described as he stands in relation to the Creatures. And Christ is in relation to the Creatures five ways: 1. as the first begotten among them: 2. as their Creator: 3. as the end of them, all for him: 4. in respect of Eternity, as he is before all things. 5. as all things in him consist: All things depend upon Christ as their preserver, as their ancient, as their end, as their Creator, and as the first borne. The first begotten of every Creature.] Two things are here to be considered of Christ: 1. that he is God's Son, by generation: 2. that he is the first begotten. For the first: God hath Sons by Nature and by Grace; Christ is borne as Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and begotten as God. Things are begotten three ways: 1. Metaphorically, only by comparison, or in some respects: 2. Corporally: 3. Spiritually: some things do beget without themselves, as bodies do; but this is more ignobly and basely; some things beget within themselves, as doth the Spirit or soul, more perfectly. But the most perfect and unutterable glorious generation, is the begetting of the Son of God, by God. The way of God in eternity, who can find out? and his generation who can tell? His ways are not as our ways; yet a glimpse of this great work, we may reach to two ways: 1 By way of Negation, as they say in Schools. 2 By way of Comparison. First, by denying that unto God, which hath imperfection in it. In the generation of the Creatures we may see something into the generation of the Son of God. There are eight things in the generation of the Creatures, which are not in this begetting of the natural Son of God. 1. The Creatures beget in time, because themselves are first begotten: but this is not in God, Christ is of the Father, but not after the Father: there is here a priority in order, but not in time. 2. The Creatures beget by affection (this is imperfection) but God begetteth by Nature. 3. The Creature begets without himself, so as Sons are divers, and divided from the Father, because they are finite: we are of like nature to our Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but not the same nature: but it is not so in God; for Christ is not divided from the Father, as he is the natural Son of God. 4. The generation in the Creature is not without corruption, or diminution of the nature of the Begetter: but here, God the Father begetteth without corruption or diminution, by a way divine, inenarrable, and incomprehensible. 5. Our Children are less than their Parents; but Christ is as well Coequal as coeternal. 6. The Creature communicates but a part of his substance, but God communicates the whole. 7. The father and son, among the creatures, are two in number, one in Specie only; but in God it is not so: for the Son of God is another, but not another thing; he is another, alias, but not aliud. viz. in Person, but not another thing in Essence. Lastly, the creature begets mortal creatures, & propagates but a being for a time, but God begets a Son immortal by nature, such as can never die in the nature so begotten. Secondly, this generation is shadowed out by some comparison with Creatures: the river and the spring are two, yet not divided; so is the Sun and the Beams of it, the Savour & the Ointment are together, and yet the Ointment is not corrupted: but the principal comparison is in the Mind and the Word; the Mind begets the Word naturally, without passion or corruption, within itself; so as the Word begotten, remains in the Mind, the Word afterwards, clothed with a voice, goeth into the ears of men, and yet ceaseth not to be still in the Mind: This in many things, as you may see, is like to the generation of God, by the Father. But all these are but shadows; the glory of the thing itself cannot be expressed by any words of man or Angels. The consideration of this Doctrine should inflame us to the love of such a Son, who being as he was, coequal and coeternal with the Father, yet was pleased to delight himself in God's earth, Prou. 8.22.31.32. which is man. And we should for ever harken and attend to the words of this wisdom of God, who teacheth us the secrets and the very bottom of his Father. And seeing this is the Son, of whom GOD hath spoken, to the dreadful astonishment and wonder of Heaven and Earth, woe unto them that sin against the Son, and provoke him to anger: How shall they be broken to pieces like an earthen Vessels? But blessed are all they, that with all fear and trembling, Psal. 2.5.7.9.11.12. and with all reverence and affection, subject themselves to the Sceptre of his Kingdom, and trust in the love of the Father, through the merits of the Son. Thus of the consideration of Christ, as he is begotten of God: it is here added that he is first begotten. First begotten.] Christ is the Son of God t john. 1.14. : He is the only begotten Son of God u john 1.18. : he is the natural Son of God x Rom. 8.3. Primogenitus. ; and here is termed the first begotten Son of God. He is first begotten, as God, two ways: 1. in Time, he was before all other things. Of this afterwards. 2. in Dignity, he is the foundation of all that respect, by which others are made Sons: he is first begotten, as Man, not in time, but in dignity and operation: first, in respect of the miraculousness and wonderfulness of his birth and conception; so are none other borne: secondly, in respect of his Resurrection, in which God did as it were beget him again: thus he is afterwards said to be the first borne of the dead: thirdly, in respect of pre-eminence; as he is the right of the first borne, being made heir of all things. The Use is divers: Heb. 1.6. First, let all the Angels of God worship him. Secondly, it should kindle in our hearts godly sorrow for our sins. If we can mourn for the death of our first borne, Zach. 12.12. how should we be pierced to remember, that our sins have pierced God's first borne? Thirdly, we should never think it strange to suffer in this world, Rom. 8.29. seeing God spared not his own first borne. Lastly, it may be a great comfort to Christians; and that two ways: first, because they shall be accepted with God, in, and for, Christ, who is the first borne, and hath received a blessing for all the rest: secondly, because in Christ they themselves are accounted as Gods first borne, in comparison of other men: God will use them as his first borne, Exod. 4.22. Heb. 12.23. Psal. 89.27. By this God's Children are made higher than the Kings of the earth, Psal. 89.27. and therefore woe shall be to them that wrong Gods first borne, Exod. 4.22. And therefore also every Christian should so esteem his birthright, as by no means, with profane Esau, for any lust, profit, or pleasure to sell it. Heb. 12.16. Verse 16. For in him were all things created, that are in Heaven, and that are in Earth, visible or invisible; whether they be Thrones or Dominions, or Principalities or Powers. All things were created for him and by him. IN this Verse four things are to be considered: first concerning Creation itself, in the general: secondly, who created: thirdly, what was created: fourthly, the distinctions of Creatures. Created.] God works not as the Creatures do, God works in an instant: Angels work suddenly: Nature works by little and little, and by degrees. There is a threefold effusion of the goodness of God: 1. by Generation: 2. by Spiration: 3. by Creation. The Works of God are either Internal and imanent, and are in the Essence of God, by an act internal and eternal; and thus Predestination is God's work; or external and transient, passing to the Creatures, by an act external and temporal. And these works are either works of Nature, or works of Grace: Quae est in fieri. qua est in sacto the works of Nature respect her, either as she is in making, or as she is made: the latter works are works of Providence, the former, are works of Creation. A difference must be made between creating, generating, and making. A thing comes into being, of nothing, by Creation: of something, by making: and of a substance, by generation. Creation is of God, by himself: Generation is of Nature according to God. Doct. Doct. The World, even this whole Frame of all things, were created, and had a beginning. This we may know by Faith, out of Scripture x Gen. 1. & 2. Psal. 33.6.9. job 38. & 39 ; and by Reason, from the state of Creatures: their alterations, subordinations, debillities, and expirations, prove a beginning; and that they are not eternal. Object. Object. This drowns our thoughts, that we cannot conceive of Eternity, what it was before the world was. Solut. Sol. It is not meet we should account ourselves able to judge of Eternity. What do Plants judge of Sense? what do the Beasts judge of Reason? how canst thou be fit to judge of Eternity, that, thyself, hast no certain continuance in time? Thus of Creation in general: the second thing is, who is Creator. Opera ad extra sunt indivisa. In him, or by him.] The whole Trinity did create the world; because it is a rule, that the works of God that are without, are undivided; so as that which one Person doth, all the three Persons do. yet there is difference in the Order: Pater est causa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for the Father moves and wils it, the Son works it, and the holy Ghost finisheth it. Creation is given to the Father, Acts 17.24. to the Son, john 1.3. to the holy Ghost Gen. 1.2. Psal. 33.6. Filius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spiritus sanctus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in this place, the honour of the work is specially given to the Son; And it is to be noted, that the original hath more than barely [by him,] for it is said, in him, etc. The Creation of the world, was in Christ, in two respects: First, it was in him, as in an exemplar; the Frame of the world, to be made, was in him, as the Image of the Father's understanding: for, in the building of a House, there is a double Frame; the one in the head of the Carpenter; the other, the Frame external of the house, built after the pattern of that, that was in the Carpenter's head: So is it, in the Creation of the World. Secondly, it was in him, as that decree, and foreappointed head and foundation, in which all the other things should be placed and consist: thus he is said to be the beginning of the Creatures of God. revel. 3.14. This work of Creation ascribed unto Christ, proves his Deity, Eternity, and Omnipotency. Thus of the Creation. Mundus Archetipicus. Thirdly, it follows, what was created, viz. All things,] The whole world. By the world I mean not the frame of all things, as it was in God's Essence from Eternity: Mundus Microcosmus. Mundus Macrocosmus. nor Man only, which is called a little World: but this whole Universe, and great building, consisting of all sorts of Creatures. Concerning this creation of all things, I only note two things: First, how they were created: secondly, the errors that sprung up against this Doctrine. Now, All things were created.] First, most freely, without any necessity that compelled God thereunto a Psal. 33.9. & 115.3. . Secondly, without any labour, motion, or mutation of himself, with a beck only; and by his omnipotent Word b Psal. 33.9. . Thirdly, of nothing: of nothing I say, negatively, in the Creation of the first mass of all things; and of nothing privatively, in the second Creation of things, out of the first mass or Chaos. For though in the order of nature, and by men, nothing is made of nothing, yet this extendeth not to God and the first Creation. Fourthly, most wisely, so as there flowed in the Creation, a goodness to every Creature, so as they were all good, in God's account c Gen. 1.31. : This Goodness in Man and Angels, was God's Image in them. Fiftly, in time, with time, in the very beginning of time d Gen. 1.1. . Sixtly, in the space of six days; not at one time only, and this showed the Creatures disability, that could not form itself when the first matter was created. Herein also God showed his power, and that he was not tied to second causes, as he declared when he gave light to the world, while yet there was no Sun. Then herein he teacheth men to dwell long upon the meditation of the Creation, seeing God himself did prolong the Creation for so many days, which yet he could have dispatched in an instant. There were four errors about the Creation: Four words confute four Errors. Some said the world was eternal: some said, though it were not eternal, yet it had a material beginning, it was made of something: Some said, God made the superior Creatures himself, and the inferior by Angels: some, made two beginners of things; they imagined that one Beginner made things incorruptible, and another, made things corruptible. The very first Verse of the Bible, confutes all four Errors: the word, in the beginning, shows the world was not eternal: the word Creation, notes, that it was made of nothing; when he saith, God created all, he excludes Angels: and lastly, when he saith, God created Heaven and Earth, he shows he was the only beginner of all sorts of Creatures. Fourthly, Sorts of Creatures. the distinction of the Creatures follows: here they are distinguished three ways: 1. by Place, some are things in heaven, some things in Earth: 2. by Quality, some are visible, some are invisible: 3. by a subdivision of the invisible; some are Thrones, some are Dominions, etc. Thrones, Diversity of opinions about the meaning of Thrones, Dominions, etc. or Dominions, or Principalities, or Powers.] These words are diversly interpreted. Some think, there is no necessity to understand them of Angels; but in general of all Empire, and of the order of economy, among the Creatures, in Marriage, Laws, or Governments, in heaven or Earth. Some restrain the words, to order amongst men only. Some understand by Thrones the Palace of God's Majesty, and the seat of blessed immortality; and the rest of the words they interpret of Angels. But the commonest opinion, and most ancient, is to understand all the words of Angels only: But in this there is not agreement, for some think the Apostle speaks by way of Concession, as if he should say; Be it so that Angels are Thrones and Dominions, etc. (as the jews and false Apostles affirm, when they go about to persuade you to angel-worship) yet if that were granted, Christ only were to be worshipped, because he made all those; and what excellency they have, they had it from him. Others think that the Apostle reckoneth up the excellentest things in human government, and gives them to Angels, to shadow out their glory; and consequently, the glory of Christ that made them. I think there is no hurt in their opinion, that give all these words unto Angels: Why Angels are called by these names. And they are called Thrones, Dominions, Principalities, & Powers, because God by them governs the Nations, and as some think, moves the Heavens; restrains the Devils, works Miracles, foretells things to come, protects the faithful, and exerciseth his judgements upon the world: yet so as these names may be given to all Angels, in divers respects, and upon occasion of divers employments: Or they may be given to some Angels for a time, and not for ever. Or if it be yielded that those names do distinguish the divers sorts of Angels, and their order; yet it will not follow, that we can tell their sorts, The uses of the doctrine of Creation. as the bold Dionysius, and the Papists have adventured to do. Thus of the doctrine of Creation; the uses follow, and they are, 1 For Reproo●e. 2 For Consolation. 3 For Instruction. The doctrine of Creation cannot but be a doctrine of great reproof and terror to wicked men; because those goodly Creatures, being God's workmanship, will plead against them, and make them inexcusable in the day of CHRIST; in as much as they have not learned to know and serve God with thankfulness and fear, that showed his Wisdom and Power, and other the invisible things of God, in the making of all those Creatures e Rom. 1.19. . And beside, from the great power of God, in the Creation of themselves and other Creatures, they may see that they are in a woeful case, that by sinning strive with him that made them: for he hath the same power to destroy them f Esa. ●5. 19. . And further, if God made all, than he knows all, and so all the sins of the sinner; and in that he made all, he hath all at his command as Lord by creation; all Armies, to raise them against the wicked for their subversion. Secondly, the Doctrine of the Creation may comfort God's Children many ways: first, it may comfort them in the faith of the world's dissolution: it is he that created Heaven and Earth that will accomplish it, that time shall be no more, I mean not times of mortality, sin, labour, infirmity g revel. 10.6. , etc. Secondly, it may comfort them in the success of Christ's kingdom on earth. Though it be a great thing to gather men again into covenant with God, and to open the eyes of men, blind with ignorance, and to deliver the souls of men that have long line in the prisons of sin and misery; yet we may be assured that God, by the ordinances of Christ, will accomplish all the great things of this spiritual kingdom; because he was able to create the Heavens and Earth. And God himself doth remember his power in the Creation, to assure his performance in our regeneration h Esa. 42.5.6. . Thirdly, it may comfort us in our union with Christ; for what shall separate us from his love? in as much as he is unchangeable himself, nothing else can, for they are all his Creatures, and must not cross his resolved will i Rom. 8. . Fourthly, it must needs be a comfort to serve such a God, as hath showed himself in the Creation to work so wonderfully. Blessed is he that can rejoice in God, and his service, and is refreshed with the light of his countenance, and assured of his love k Psal. 89.11.15. . Fiftly, the wonders of the Creation serve to show us how wonderful the works of Grace are; in the working of which, the Lord useth the very term of creating. To regenerate a man is as glorious a work as to make a world l Ephes. 2.10. & 4.24. 2 Cor. 5.17. Gal. ●. 15. : the protection of a Christian hath in it also divers of the wonders of the Creation. The peace that comes into the hearts of Christians, as the fruits of the lips, is created m Psa. 57.18. : a clean heart is a rare blessing, for it is created also n Psal. 51.8. . Sixtly, it is a comfort against the force of wicked men, and their wrongs: the wickedest men are Gods Creatures; He created the destroyer to destroy, and the Smith that bloweth the Coals, and him that bringeth forth an instrument: and therefore all the weapons that are made against God's Children cannot prosper. And it is a part of the Christians inheritance, to be protected against the malice of the wicked, that would destroy him o Esay 54.16.17. & 43.1.2.3. . Lastly, it may comfort God's Children, in the expectation of their salvation; for God hath promised, as certainly as he hath created the Heavens, he will save Israel, though it should be as hard a work as was the spreading out of the Heavens p Esa 45.15.17 18.19. . Thirdly, the doctrine of the Creation should teach us divers duties. First, the admirableness, and variety of God's works should provoke us to contemplation: How dear are thy thoughts unto me? Psal. 139.17. Secondly, in affliction; we should willingly commit ourselves to God, and trust in him, though our means be little, or unlikely; for he is a faithful Creator: his love to us affords him Will to do us good, and the creation proves his Power q 1 Pet. 4.19. Esa. 45.12.7.22. . Thirdly, the greatness of the works, in Creation, should imprint in us Reverence and Fear, and force us to the duties of the adoration and worship of God, revel. 4.11. & 5.13. Psal. 104.31. & 100, 13. Fourthly, the knowledge of the glory and greatness of the Creator, should inflame in us indignation against Idols, and the worship of the creature, jer. 10.3.7.10 11.12.14.16. Rom. 1.25. Fiftly, the remembrance of our Creator, and Creation, should work in us an abatement of our pride and jollity, and dull the edge of our fierce appetite to sin, Eccles. 12.1. Sixtly, the consideration of our equality in our Creation, should keep us that we transgress not against our Brethren: We have all one Father, and one GOD hath created us r Mal. 2 10. job 31.14.15. . Thus of the Creation. The third thing in Christ's relation to the Creatures, is, that All things are for him. For him. All things are for Christ, in divers respects. ] In divers respects: first, as it is he only, in whom the Father is well pleased; and so the love of God to the World is for his sake. Secondly, as all the Creatures do serve to point out the Son, as well as the Father, and that because they show Christ, as the wisdom of the Father. And beside, their changes and corruptions do cry for the liberty of the sons of God in Christ: and further, they are all at command, for the propagation and preserving of the kingdom of Christ. Thirdly, as he is heir of all things ˢ, they are for him, that is, for his glory; so as he is not only the Efficient, but the final cause of all things. The Carpenter makes his House, perhaps for one more honourable than himself, but not so Christ in making this great House, the World. The consideration of this point, that all things are for Christ, should teach us divers things. First, uses. we should less dote upon the world, and the things thereof, in as much as these things were principally made for Christ, and not for vs. And secondly, we should use all these things as helps to lead us to Christ. Thirdly, in the use of the Creatures, we should be careful to express the glory of Christ, by giving thanks, by magnifying his Wisdom, Power, Goodness, etc. and by distributing them, according to his appointment, as to the poor, and to the maintenance of the worship of God: for seeing they are his, and for him, we should dispose of them as he requires. Lastly, it should keep us from the use of all ill means: for seeing it is for Christ, we should not lie, deceive, use false weights, run to Witches, or take any other ungodly course; for he needs not our lie, nor desires to be helped by any sinful course. The fourth thing which Christ is commended for, is his Eternity. He was before all things] The Immensity of Christ's Divine Nature hath four things in it. First, infiniteness in respect of itself. Four things in the immensity of Christ's divine Nature. Secondly, incomprehensibleness in respect of our sense, and understanding. Thirdly, incircumscriptiblenesse, in respect of place. Fourthly, Eternity, in comparison of time; that Christ is eternal these places prove, Prou. 8.22. etc. Mich. 5.2.4. etc. revel. 1.8.11. and 21.6. and 22.13. The Eternity of Christ may be thus defined: The Eternity of Christ, described and explained. it is a pleasant, and at once, perfect possession of endless life. And hereby may the eternity of Christ appear, to differ from the eternity of all other things. The Heavens have an endl●snesse of Essence, but they want life. The Devils have an endless, not only being, but life, but it is not a pleasant life. The Saints in Heaven have a pleasant life till the day of judgement, but they have not whole possession. The Angels in Heaven have a whole possession, but it is not at once, but successively, both in revelation and joy: I say, it is whole in them, because their whole Nature or Essence is possessed of pleasant and endless life. And lastly, Christ's eternity differs from all eternity, of all the Creatures, because no creature hath the former things absolutely perfect; that is, such a possession of endless life, as unto which nothing is wanting, for they want many of the perfections that are in Christ, though they be perfect in their own kind. Seeing Christ was before all things, we should prefer him before all things: we should acknowledge his Title as heir of all things: as the eldest among all things, we should willingly hear him speak, and honour his words; we should trust in him, and live by faith, etc. And in him all things consists.] That is, he upholds, rules, and governs all things by his providence: and this is the fift thing by which our Redeemer is described in relation to the World. That providence is given to the Son, as well as Creation, these places prove, Heb. 1.2.3. Pro. 8.15. john 5.12. Christ is not like the Carpenter, that makes his House, and then leaves it: or like the Shipwright, that frames his Ship, but never after guides it. All things are said to consist in him, How all thi●●● consist in Christ. Cons●r●●anio. Prescriben●●. Movendo. Ordinando. Disponendo. in respect of Conservation, in that he keeps all things in their being: in respect of Precept, in that from him are prescribed the Laws, by which Nature, Policy, and Religion are governed: in respect of Operation, in that all things move in him: in respect of Ordination, in that he appointeth all things to their end: in respect of Disposition of the means to the end: and lastly, as the universal cause of Nature, and natural instincts in all Creatures, by which they further their own preservation. Object. But we see the means by which all things are wrought and preserved, as by their causes? Sol. The means, notwithstanding all things, consist in Christ: first, because Christ useth not the means necessarily: secondly, he ordains the means as well as the end: thirdly, the means is many times evil, in matter or form; yet the work is made good by Christ: fourthly, he is not tied to the means, but he can work either with, without, or against the means: five, all means, hath his efficacy from Christ. But the words would be particularly weighed. As Christ is God, all things consist in him four ways. In him.] All things consist in Christ, both in general, as he is God; and in special, as he is Redeemer. Four ways, all things consist, in, or by CHRIST; as he is God: first, in respect of Ubiquity▪ he comprehends all things, and is comprehended of nothing. The Nations are but a drop of his Bucket, and time itself is but a drop of his Eternity: secondly, in respect of power, in his power this whole frame stirreth: thirdly, in respect of Omniscience, and Wisdom, for all is within his knowledge, and receive order from his Wisdom: fourthly, in respect of decree; for the world to be made did from everlasting hang in the foreknowledge, and pre-ordination of Christ. As Christ is Redeemer, And as he is Redeemer, three ways. all things consist in him three ways: first, because he is that atonement which kept the world from being dissolved for Adam's sin: secondly, because the respect of him and his Church, is that that keeps up the world to this day: if his body were once complete, the world would not stand one hour: thirdly, because the promise made to man, concerning his prosperity, in the use of all Creatures, are made in Christ. All things. Act. 17.25. ] Even all things which are, or are done in Earth, or Heaven; things visible, or invisible, which have either being, life, sense, or reason, past, present, or to come, adversity as well as prosperity, etc. Consist. The word Consist, n●●es four things. ] This word notes four things: Order, Continuance, Cooperation, and immutability. First, the Creatures consist, that is, by an excellent Order, agree together in a glorious frame: for God is the God of order, and not of confusion. Object. Object. There be many miseries, evils, and mischiefs in the world, and therefore how can there be order in all things? Sol. Sol. First, there may be order in respect of God, though not in respect of vs. Secondly, it followeth not that there is no order, because we see none: O the depth! etc. Rom. 11. Thirdly, many of the reasons of the fearful miseries that are in the world, are revealed as the justice of God, in punishing of a sinful World; either whole Nations, or particular persons, the humbling of his Children, and the preparing of them for Heaven, and such like. Fourthly, there may be Order, in respect of the whole, though not in respect of every part. Obiest. 2. object 2. There be many sins in the world, and those consist not in Christ, Sol. neither tend they to order. Sol. The truth is, that those come into the world by the Devil and man, and they are by the providence of God not effective, but permissive. Yet so as there is operation in four respects about the sins of the world: for first, Christ is the Author of the Motion in general; though not of the evil of the Motion. Secondly, Christ worketh, in that he withdraweth grace▪ being provoked thereunto. Thirdly, he worketh, in determining, or setting a measure unto sin, that it pass not his bounds. Fourthly, he worketh, in converting the sin to a punishment of the sinner, or in working thereout an occasion of humiliation, and of grace in the penitent. Secondly, Consisting notes the continuance together of the Creatures, for by the providence of Christ it is that no substance in Specie that was at first made, ever ceased; but there are still as many Creatures as ever were: and the very singulars of every sort, do consist in Individuo, as long as pleaseth Christ: and the like may be said of the essential qualities of all the creatures. Thirdly, Consisting, notes the Cooperation of the Creatures, so as by the providence of Christ, all things work together for his glory: and all things are ready at Christ's will and command by joint moving, etc. Fourthly, Consisting, notes immutability, in the providence of Christ. Thus of the Doctrine: the uses follow. And first, uses. the meditation of the providence of Christ, serveth for great reproof of wicked men's security in sin, who carelessly add sin unto sin; so it may be hid from men: as if they were of the mind of those that thought God did not see, or had forsaken the earth, and the care of men's actions below. But seeing all things consist in Christ, wicked men cannot stir but Christ discovereth them, as plainly as any thing that is in his own heart. Yea, seeing all things consist in Christ, it checketh the doubtfulness, and mistrustfulness, that is in the hearts of God's Children; as if in their crosses God did not care for them, or that they should be helpless. This is at large reproved in these places, Esa. 40.27. & 49.14. etc. & 54.7. etc. Secondly, seeing all things Consist in CHRIST, it should teach us to trust in Christ, and not in the second causes: and it should make us less careful for our preservation, never asking what we shall eat, or what we shall put on t Math. 6. : yea, seeing he rules all things, let us willingly subject ourselves to his Sceptre, and let him be our guide unto death v Psal. 49.14. . Qu. But what must we do that it might go well with us, by the providence of Christ? What we must do that it might go well with vs. Ans. First, we must be Saints, if we would have Christ to keep us and preserve us: that is, such men as hide not their sins, but confess them, and forsake them, and live innocently x 1 Sam. 2.9. Psa. 48.17.18. Psa. 5.8. &. 7.10 Hos. 14.9.10. Pro. 28.13. . Secondly, true prosperity must be learned out of the Word, we must be taught to profit: And the next way to get Christ to bless us in our Houses, is to wait upon his direction in his House; for all prosperity depends upon God's promise, and if we would prosper, we must do such things as are of promise y Psal. 1.3. & 23 Esa. 48.17. . Thirdly, we must in true humility and sense of our own unworthiness, rest upon the providence of Christ. It is just if I prosper not in my estate, if I will not trust God with it. Fourthly, we must pray God to direct the works of our hands continually z Psal. 90.7. . Fiftly, we must take heed of cruelty, and despising and backbiting of Gods poor afflicted Servants * Psal. 41.1.2.3 & 140.11.12.13. . Lastly, if all things consist, and are preserved in CHRIST, then much more the righteous are preserved with a special preservation, and in a peculiar safety. In the 37. Psalm this point is excellently and at large handled, both by direct proof, and by answer to all the usual Objections against their safety. That they shall be preserved, is affirmed Vers. 3.17.23.25.28. The Objections answered, are many. Object. 1. Wicked men flourish. Sol. a righteous man should never grieve at that; for they shall soon be cut down, like the grass, and wither as the green herb, Vers. 12. object 2 Righteous men are in distress. Sol. Vers. 6. The night of their adversity will be turned into the light of prosperity: and as surely, as they can believe when it is night that it shall be day, so surely may they be persuaded, when crosses are upon them, that comfort and deliverance shall come. Object. 3. But there are great plots laid against the righteous, and they are pursued with great malice, and their intended ruin is come almost to the very issue. Sol. Verse 12.13 14.15. The Lord sees all the plots of wicked men, and laughs at their spiteful and foolish malice; while they are busy to destroy the righteous, and hope to have a day against them, the Lord seeth that their own day is coming upon them; even a day of destruction, a day of great judgement, and eternal misery; their Bow shall be broken, and the Sword that they have drawn shall enter into their own heart. object 4 But the just have but small means. Sol. Vers. 16.17. A little that the righteous hath, is better than the riches of many wicked; for the arms of the wicked shall be broken, and the Lord upholdeth the just. Object. 5. Heavy times are like to befall them. Sol. Verse 19 They shall not be ashamed in the evil time, and in the day of famine they shall have enough. Object. 6. But the wicked wax fatter and fatter, and they prevail in vexing the righteous. Sol. Verse 20. Indeed the wicked are fat, but it is but the fat of Lambs, their prosperity shall soon melt, and as they be like smoke in vexing the godly, so shall they be like smoke in vanishing away. Object. 7. But the righteous do fall. Sol. Vers. 24. Though he do fall, yet he falls not finally, nor totally; for he is not utterly cast down: and beside, there is an upholding providence of God in all the falls of the righteous. Object. 8. We see some wicked men that do not so fall into adversity, but rather are in prosperity to their dying days. Sol. Vers. 27. Though they do, yet their seed shall be cut off. Object. 9 But some wicked men are strong yet, and in their seed spread also. Sol. Verse 35.36. Note also, that those spreading Bay-trees many times soon pass away; and they, and their houses, are sometimes utterly cut off. Object. 10. But upright men are under many and long crosses. Sol. Vers. 37. Yet, his end is peace. Object. 11. But no body stands for the godly, when they come into question. Sol. Verse 39.40. Their salvation is of the Lord; he is their strength, he will help them, and deliver them, etc. But if we would be thus delivered, observe 1. That we must not unthankfully fret at God's providence, verse 1. 2. We must trust in the Lord, and do good, vers. 2.3. 3. We must delight ourselves in the Lord, and not place our contentment on earthly things, verse 4. 4. We must commit our ways to God, vers. 5. 5. We must get patience, and humble affections, vers. 7.8.9.10.11. 6. We must be of upright conversation, vers. 14. 7. We must be merciful, vers. 25.26. 8. We must speak righteous things, and get the Law into our hearts, verse 30. 31. 9 We must keep our way, and wait on GOD, neither use ill means. Verse 18. And he is the Head of the Body, the Church; he is the beginning and first borne of the dead, that in all things he might have the pre-eminence. Our Redeemer is described before, both in his relation to God, and to the World. In this verse, and the rest that follow to the 23. he is described as he stands in relation to the Church: and that two ways. First, in relation to the whole Church, verse 18.19.20. Secondly, in relation to the Church of the Colossians, vers. 21.22. The praise of Christ in relation to the whole Church, is first briefly propounded, and then more largely opened. It is propounded in these words. And he is the Head of the Body, the Church.] There is great odds between the world's subjection to Christ, and the Churches: for the faithful are subject to Christ as the members are to the Head; but the wicked are subject as vile things under his feet a Ephes. 1.22. . Great are the benefits which come to the Church from CHRIST, as her Head I instance: The benefits flow from Christ as the head of the Church. in six, viz. Love, Sympathy, Audience, Advocation, Union, and Influence. First, Infinite Love: no man so loves his Wife, as Christ loves his Church b Ephes. 5.27. . Secondly, Sympathy, by which Christ hath a fellow-feeling of the distresses of all his members, that which is done to them, he takes it as done to him, whether it be good or evil c Math. 18.5. & 25.40.45. Heb 2.17. & 4.15. . Thirdly, Audience, and willing acceptance of all the desires and prayers of all his members: the Head hears for the Body. Fourthly, Advocation, no natural Head can so plead for his members, as doth our mystical Head for vs. Fiftly, Union, we as members, are honoured with the Union of Essence; in that he hath taken our nature: with the Union of Office, so as the members are anointed Kings, Priests, and Prophets, in their kind, as well as CHRIST: and also with the Union of Virtue, and benefits: by which Union we partake of his Righteousness, Holiness, and Glory. By Virtue of this Union with Christ, the faithful have the everlasting presence of Christ; to and after, the end of the World d Math. 28. . The last benefit is influence; influence I say, both of Life (for the second Adam is a quickening spirit e 1 Cor. 15. ) and Light, (for CHRIST is the Fountain of all true Wisdom f 1 Cor. 1.30. : the Head seeth for the Body, and the Body by, and from, the Head) and Grace, (for of his fullness we receive all grace,) and Motion: for all good desires, feelings, words, and works, come from the working of the Head in vs. Our head is more glorious than all political heads. The political Head is the glory of the World; and the mystical Head is the glory of the CHURCH: yet the mystical Head excels the political many ways. For, 1. CHRIST is the Head of such as are not together in the being of Nature or Grace. 2. CHRIST is a perpetual Head; the other is but for a time. 3. CHRIST is a Head by Influence, the other but by Government. 4. CHRIST is an absolute Head; the other but subordinate to Christ, and his Vicegerent. That Christ might become our Head, we must consider what he did in fitting himself thereunto: and secondly, what he doth in vs. For himself, he took the same Nature with his Church; else had the Church been like Nabuchadnezzars Image. Yet as he took our Nature, so we must know that he bettered it. The Head differs in worth from the Body, because therein is seated the mind, which is the noblest part of man: so in the human Nature of Christ, dwells the Godhead bodily; and by expiation, in his own person, Christ takes away the sins of the Church, which else would have letted all Union. And lastly, he exalted his suffering Nature, and seated himself aloft, as meet to have the pre-eminence, and become Head of all the faithful: And as the Head is there seated, so are the Members: for, 1. they are collected out of the World, by the sound of the Gospel: Let them lie hidden in the world that mean to perish with the world. 2. They are framed, formed, proportioned, and begotten, by daily hearing. 3. They are engrafted into an unspeakable, and invisible Union; presently in truth, afterwards in sense. Church.] This word is diversly accepted: it is taken sometime in evil part, for an assembly of wicked men; and so there is the Church of the malignant g Psal. 26.5. Act. 19.32.40. : sometimes for the faithful in heaven h Ephes. 5.27. : sometimes for Christians on Earth i 1 Tim. 3.15. Act. 5.11. : and this not always in one sense: sometimes for the Pastors of the Church, and governors, as some think, Matth. 18.17. sometimes for the People, and the Flock k 1 Pet. 5.2. Act. 20.28. : sometimes for particular Churches. And lastly, sometimes for all the Elect of God, that have been, are, or shall be: so Matth. 16.18. Ephes. 1.23. and 5.23. And so here. l reve. 2.18 12 The Church of Christ is glorious in three praises. 1 She is One. 2 She is Holy. 3 She is Catholic. She is One, in respect of one Head, and Service: in respect of one Spirit and Hinder, and in respect of one Faith and Constancy in doctrine. She is Holy, by segregation from the sinful world, by the inchoation of the grace of Christ, and by imputation of his righteousness. She is Catholic, especially, in the New Testament; in respect of place, the Elect may be in any place: in respect of men, for it is gathered of all sorts of men: and in respect of Time, for it shall continue unto all times, even till time be no more. Thus of the Doctrine concerning Christ and the Church. The uses follow. The first Use is for Confutation: uses. and that three ways. First, in vain do the wicked enemies of the Church pride themselves in the greatness of Learning, Power, Means, etc. thinking to suppress the being or glory of Christ's Church on Earth; for the stone that the Builders refused, will prove the Head of the corner. Secondly, in vain do the Papists go about to maintain their ministerial Head; for the Church is neither without a Head, nor many-Headed. And it is absurd to excuse it, that the Pope is but a Head under Christ: for the body were monstrous that had two heads, one above, and another under. Thirdly, in vain do carnal men plead their hopes in Christ, when they can yield no sound reason to prove they are Christ's members. They are not members of this body under this Head, that want Faith; that have not the spirit of Christ; that are not quickened with the life of Grace; that are not wrought upon by the word of Christ, nor built upon the foundation of the Prophets and Apostles, that feel no influence of graces from CHRIST; that want the knowledge of Prophets, or mortification of Priests, or victory over the World, as Kings; that either pride themselves in their own civil righteousness, or can fall away wholly, and for ever. The second Use is for Instruction: and first, as Christ is considered to be our Head, we should 1 Pray, that God would open the eyes of our understanding, that we might with sense and affection see what the hope of our calling is m Ephes. 1.19.22. etc. , to become members of such a Body, under such a Head. 2 Take heed of all pollutions, that might any way tend to the dishonour of our Head, whether it be of Flesh or Spirit n 2 Cor. 6. . 3 Consider our place in this Body, and under this Head, and not presume to know above what is meet o Rom. 12.4.5. . 4 Use all means to grow in this Body, and not pull it back, or shame our Head by spiritual security, or unprofitableness: and to this end we should stick fast to the words of the Prophets, and not suffer ourselves to be carried about by every wind of doctrine, and follow the truth in Love p Ephes 4.12. to 16. , without pride or discord. 5 Obey as the Members do, in Union with the Head by faith; in Communion with the fellow-Members by Love, and with a natural voluntary, and not extorted obedience. Secondly, if the CHURCH be the Body of CHRIST, and we Members of this Body, we should learn to carry ourselves one towards another, in all humbleness of mind, and long-suffering, supporting one another, and keep the bond of peace in the unity of the spirit q Ephes. 4.2.3.4.5. . And we should labour to profit one another with the gifts God hath bestowed upon us, that our graces, as holy ointment, may run down from member to member: and all our Love should be without dissimalation r Rom. 12.6.9. : in giving honour, going one before another, in as much as what honour one member receiveth, is done in some respect to all. And we should willingly distribute to the necessities of the Saints, and rejoice with them that rejoice, and weep with them that weep s Rom. 12.10.13.15.16. , out of the Sympathy of Members: by all means shunning to give offence in the least thing; especially not censorious, or contentious in matters of indifferency t 1 Cor. 10.24.14. . Lastly, all discontentments with our place or calling, or estimation in the body, and all contempt, or envy, at the gifts or place of other Christians, should be banished out of our hearts v 1 Cor. 12.15 22.23.26. . Thus of the excellency of Christ, in relation to the Church, as it is briefly propounded: the explication follows. The head hath three Privileges, or excels all the Members in Order, Perfection, or Virtue, and Efficacy. The pre-eminence of Christ is three ways considered. First, in respect of the dignity of Order, verse 18. of order I say, toward the Members. Secondly, in respect of perfection in himself, in the fullness of grace, verse 15. Thirdly, in respect of Virtue, Efficacy, and influence toward the whole body, verse 20. The primacy of CHRIST in order, or relation to the Members, is twofold. First, in the estate of Grace, He is the beginning. Secondly, in the respect of the state of Glory, He is the first begotten of the dead. Christ is said to be the beginning, in three respects. He is the beginning.] Christ may be said to be the beginning, in three respects. First, as he is the first fruits, for whose sake the rest are accepted, and blessed. Secondly, as he is the repairer of the world, decayed by man's sin. Thirdly, as he is the beginning of the good things that are in the Church: he is both the object and efficient cause of faith. Mortification flows from his death, and new Obedience from his Resurrection: justification is wrought from his obedience. uses. And this shows the misery of all carnal men, that are not members of Christ: in respect of the life of Grace they are dead: in respect of Faith they are Infidels: in respect of justification they are without GOD: in respect of Repentance they walk in trespasses, and sins: in respect of Communion of Saints, they are strangers from the Commonwealth of Israel. There can be a beginning of no true felicity without CHRIST. Christ is said to be the beginning of the creation of God a revel. 3.14. : and from thence is inferred a most severe reproof of man's lukewarmness in matters of Piety, Repentance, and Grace, vers. 15.16.17. And if Christ be the Author and beginning of Faith and Grace, it should teach us to persevere in the Faith, and contend for the truth, and keep that is committed to us, with all Patience, Wisdom, and Constancy b Heb. 12.2. . And in as much as he is Alpha, he will be Omega: as he is the beginning, so he will be the end; and therefore blessed are they that do his Commandments. And let him that is righteous be righteous still: and let profane men, that will not by Faith and Repentance seek unto Christ, be filthy still c revel. 22.11.13.14. . Th● first begotten of the dead.] Christ, as head of the Church, holds his relation both to the living, as their beginning, and to the dead as their first begotten. There is a threefold primogeniture of Christ: He is the first begotten. First, in respect of eternal generation; as he is the Son of God. Of this before. Secondly, as he is borne of the Virgin Mary; for she is said to bring forth her first begotten Son d Mat. 1. . Thirdly, when God raised Christ out of the Grave, he is said to beget his Son, for so the words of the second Psalm: Thou art my Son, this day have I begotten thee, are applied to the Resurrection of CHRIST e Act. 13.33. . In that Christ is said to be the first begotten of the dead, three things may be noted, as implied here, concerning the members of Christ: and three things concerning Christ himself as Head. First, concerning the Members, these things may be gathered: 1. That not only wicked men, but the true members of Christ die, Heb. 9 Psal. 89. 2 Sam. 14. The consideration of this, that the godly must die, may serve for many uses: first, Why doth vain man die then without wisdom f job 4.21. ? secondly, how shall wicked men escape g job 21.32. Esay 28. ? their Covenant with Death must needs be disannulled: thirdly, it should cause us deeply to digest the vanities of this life h Eccles. 2.16.17 : fourthly, it should cause us to take heed of eves, Lest ye die; for it is out of all question, die we must, and therefore meet it were, we should provide for it, without mincing or procrastinating: lastly, we should encourage ourselves, and die like the members of Christ, with all willingness, Faith and Patience. 2 The governance of Christ reacheth as well to the dead as to the living Members. This the faithful were wont of old to note, when they would say a man were dead, they would say, he was joined to his people. This should be a great encouragement unto godly men to die. 3 From Coherence; that if we would have Christ to be the first begotten to us when we are dead, we must subject ourselves to his Ordinances, that he may be the beginning of true Grace to us while we live. Secondly, concerning the Head, these three things may be noted: 1 That he was among the dead, and this was good for us: for thereby he dissolved the power the Devil had to inflict death, or the fear of it, upon his Members i Heb. 2.17. Heb. 9.15. , and thereby he finished the expiation of all our sins, thereby he ratified God's Covenant, thereby he kills the power of sin in us, and thereby he takes away the curse of our natural death. 2 That he was not only among the dead, but he was begotten among the dead, that is, raised from death to life; and this also was profitable for us, for he rose to our justification, Rom. 4.23.24. to our vivification, Rom. 6.4. to our deliverance from wrath to come, 1 Thes. 1.10. 3 That he is not only begotten, but the first begotten among the dead; and that in three respects. First; as he was more excellently raised then any of the dead are; for he carried no corruption to the grave; and he saw no corruption in the grave, and he was but a short time under the power of the grave. Secondly, in respect of time; he was the first that rose from the dead k Acts 26.23. . Thirdly, in respect of efficacy; it is he by whose power all the rest rise l 1 Cor. 15.20.22 john 5.21. & 11.28. . This must needs be a great comfort to us while we live, against the time our bodies must go into the house of darkness, the darksome lodging in the grave; only, let us seek the virtue of the Resurrection of Christ in this world, and the experiment of the vigour of it, first upon our souls, in plucking us up out of the grave of sin, to walk before God, in newness of life m Phil. 3.9. . That in all things he might have the pre-eminence.] These words are added for further amplification or Explanation of the former. They give unto Christ a primacy and pre-eminence in all things: First, over both living and dead: as he is the beginning to the living, and the first begotten to the dead. Christ then hath the pre-eminence, he is first in all things, Mat. 28.18. Rom. 4.9. Phil. 2.9. Ephes. 1.23. He is first in divers respects. He is first many ways: first in Time, as before all things: first in Order, he hath a primacy of order, he is the first to be reckoned and admired in the Church: first in the Dignity of Person, he excels in both Nature's all that is in the Church or ever was: first in Degree n john 1.5. : first in Government o Mat. 20.27. Luke 19.4. Esay 9 : first in Acceptation with God p Mat. 17.5. : lastly, he is first Effectively, as the cause of all the respect, order, and excellency in others: he is the Root out of which springs all the glory in the Church. The use is, first, for Terror to all those that sin against Christ's pre-eminence, as they do in a high degree; uses. that having begun in the Spirit, will end in the flesh: such as having known the way of righteousness, afterwards turn from the holy course, with the Dog to the vomit, and with the Swine to the wallowing in the mire q 2 Pet. 20.21 revel. 2.4.19. . Secondly, the consideration of Christ's primacy and pre-eminence, should learn us to take heed of climbing in the Church; it is dangerous to desire to be chief; it is almost the sole power of the Head of the Church r Mat. 20.27. Mark. 9.35. & 10.44. 3 john 9.10. . Lastly, let it be our care both in heart and life, to yield Christ the pre-eminence; which we shall do, if we labour to know nothing more than Christ crucified; if we mind the things of Christ's Kingdom, more than the things of this life; if we make him our chief refuge by Faith, for all happiness and reconciliation; if we make him our joy; rejoicing more in Christ then carnal men can do in the World, How we may in life yield Christ the pre-eminence. (for a discontented life denies Christ the pre-eminence;) if the zeal of God's house can eat us up; if in all our actions we perform the worship of God first; if we stick not to confess and profess Christ; if we honour the faithful, and contemn the vile, and join ourselves to such as fear God, though they be despised in this world: and lastly, when we can in all things rather choose to please God then men. Verse 19 For it pleased the Father, that in him should all fullness dwell. THere is great reason Christ should be acknowledged head, as in the former Verse, by reason of his primacy and pre-eminence; so in this Verse, by reason of the plenitude that dwells in him: No natural head so full of senses, as he is full of Grace. It is to be noted in the general, that the head should excel the members in gifts: and therefore it is a fault in Cities, when the people choose unto themselves unmeet men to be their Heads. God may choose Saul following his Father's A●les, because if he make Princes, he can give spirit unto Princes; but it is not so with men; they may give the Office, but they cannot give the gifts to execute it. And it is likewise a great shame to such Rulers of the people, as are so far from repressing disorders, that they are disordered themselves and their households. So domestical Heads likewise, if they would not see swearing, lying, whoring, passions, idleness, etc. in their Children and Servants, they must be free from ill example themselves, and be as heads, excelling the rest of the family in gifts and good behaviour. It pleased.] The moving cause and foundation of all the grace showed to the Creature, is the good pleasure of the will of the Creator a Ephes. 1.5. 2 Thes. 1.11. . Why is Israel planted b Psal 43.3. ? why are the great Mysteries of God hidden from the wise, and revealed to Babes c Mat. 11.27. ? why hath the little Flock a Kingdom d Luke 12.32. why hath God mercy on some and not on others e Exod. 33.19. ? why hath job riches, and why are they taken away f job 1. ? why is judgement and righteousness in a forlorn world, that deserved nothing g jer. 9.24. ? why is juda as Potter's clay h jer. 1●. 6. ? why is the world saved by preaching i 1 Cor. 1.21. ? why are some predestinate to be adopted k Ephes. 1.5. ? why is the Mystery of Gods will opened now and not before? To conclude, why is all fullness in the Head, or any grace in the Members, but only, because it pleased him? l Ephes. 1.9. uses. The use of this is: first, to teach us to do likewise, that is, to do good without respect of desert; it is Royal, yea, it is Divine: Secondly, it should teach us, if we would get any grace or blessing from God, to examine ourselves, whether we be in his Favour, and to labour in all things so to serve him, as to please him. Thirdly, to subject our Reasons and Affections to Gods Will, though he should show us no other Reason of his doings, but his Will: for we must always know that things are always just, because he willed them. Fourthly, in our troubles, and under crosses, it should teach us patience m Psal. 39.9. , and to labour to pacify God, by Prayer and Humiliation, in the Name of Christ, and to acknowledge the sovereignty of God, referring ourselves to his pleasure for deliverance n Psal. 40.13. ; not trusting upon the means o Psal. 4 4.3.6 . Lastly, it may be a comfort that nothing can befall any Christian, but what pleaseth God. Doct. 2. God is well pleased in p Esay 42.1. CHRIST: He loves him infinitely; he can be content he have any thing, yea, all things: and therefore it should teach us to fly to Christ for help, and hear him q Mat. 17.5. 2 Pet. 1.17. . And we should never seek nor acknowledge any other Mediator or Advocate, seeing God is well pleased in him. That in him should all fullness dwell. All fullness is in Christ in five respects. ] Doct. There is a fullness and absolute completeness in Christ. 1. In respect of Members; so the Church is the fullness of Christ r Ephes. 1.23. . 2. In respect of the inhabitation of the Divine Nature in the human; for the Godhead dwells in him bodily s Col. 2.9. . 3. In respect of Power; so all power, and fullness of authority was given to him, over all things in heaven and earth t Mat. 28. . Fourthly, in respect of merit, for here is great fullness, if we consider, either who merited, not man only, but God also: or when he merited, viz. from the very moment of Conception: or for whom, not for himself, but for millions of other's: or what he merited, viz. remission of all Sins, Graces of all kinds, Glory that will last for ever. 5. In respect of Grace; there is a completeness of Grace in Christ, not only in respect of the grace of personal Union, or of Office, or of Adoration, but in respect of habitual graces, or gifts, and endowments of his soul. The last is here meant; all fullness of gifts dwell in him. The uses follow. uses. First, Great is the mystery of godliness; God manifested in the Flesh, justified in the Spirit, etc. v 1 Tim. 3.16. . Secondly, this is joyful news to all Christ's members; for of his fullness they receive Grace for Grace. Thirdly, this confutes Papicolists, in the opinions of their head: he cannot be a Head, in whom there is not fullness to serve the whole body: and therefore the Pope can be no head of the whole Church. Lastly, let the rest of Christ be glorious to our souls x Isay 11.10. . He hath the words of life, whither shall we go from him? Thus in general. This fullness hath increase of praise three ways: 1 It is all fullness. 2 It is in him. 3 It dwells in him. For the first: there is in Christ all fullness, both in respect of the number of Graces y Esay 11.2. , and in respect of the measure of them z john 3.34. : and therefore let the Christian rejoice in the Lord * 1 Cor. 1.30. ; and in all wants of the soul, seek to him by Prayer in Faith; for from him, and out of his fullness, may be had Wisdom and Sanctification a 1 Cor. 1.30. , Counsel and Strength b Esay 11 2. , joy and Gladness c Esay 61.3 ; yea, a Christian should be covetous, seeing here is enough to be had; and therefore should labour to be full of Knowledge d Esay 11.9. , and of the fear of God e Prou. 19.23. , and of good fruits f james 3.17. Phil. 1.11. . This also reproves the justiciaries, and Sancti-colists, pharisees and Saint-worshippers. A fullness is no where to be had but in Christ, and there is so much as needeth no supply from Saints or Angels. It shows also, that the common Protestant serves an Idol in stead of Christ, in as much as he gets in his relation to Christ, no more joy, Grace, and Holiness. The true Christ hath all fullness, not only in himself, but by influence, for the good, and according to the state of his Members. For the second: this fullness is in Christ: and this hath matter of great weight; for thereby is implied the misery of all unregenerate men. There is no fullness, completeness, sufficing felicity, wheresoever to be had out of Christ. And beside, the Emphesis imports great comfort to the true convert; for this fullness is in Christ. God doth not look to have the members actually absolute in themselves, it will serve turn that all fullness be in the head. And in as much as the perfect bliss of a Christian is in his Christ, it is well for his safety, against the malice of Satan, who now may bite the heel, but cannot touch the head. And from hence we must learn, if we would ever g●t, by participation and influence, any grace from Christ, we must by Faith and effectual calling, get into Christ. Thirdly, in that he saith, this Fullness dwells in Christ; it notes the continuance of it: the personal Union shall never be dissolved, and therefore the habitual graces of Christ, shall never be abolished. And these Graces had need continue in him, for in him rests the calling of the Elect, not yet gathered, and the perseverance of the Saints. uses. The Rivers must needs be empty if the fountain be dry. This is comfortable, we may now beseech him to help our unbelief, as well as the man in Gospel. We may find joy and victory in CHRIST crucified, as well as Paul, his Grace will still be sufficient for vs. There dwells in him still fullness of wisdom to keep us from error: fullness of Grace, to keep us from Apostasy: fullness of joy, to keep us from Despair: fullness of power to preserve us against all evil men and evil Angels: only, refuse not knowledge, when he offers the means: wink not when the Sun shines: Shut not the door, when he knocks: fight, when he gives thee Weapons: and cast not away thy confidence, and let no man take thy Crown. Hitherto of the plenitude in the Head. Verse 20. And by him, to reconcile all things to himself, and to settle at peace, through the blood of his Cross, both the things on Earth, and the things in Heaven. IN these words the Redeemer is described as a Head by influence: the Apostle shows us the good comes from Christ, as our Mediator: and the sum of all is▪ that he reconciles us to God. In this Verse there are eight things to be noted. First, why, or the moving cause; and that is, It pleased him: for that must be supplied out of the former Verse, as the Copulative (And) showeth. Secondly, by whom, or the Instrument; By him. Thirdly, what, to reconcile. Fourthly, whom, in general, All things. Fiftly, to whom, or to what end, viz. To himself. Sixtly, the effect, making peace. seventhly, the means of merit, By the blood of his Crosse. Eightly, what in particular, viz things on earth, and things in Heaven. Reconciliation is our first step to happiness. The principal point in the whole Verse to be observed, is, that man hath then attained the chief good, when his soul is reconciled to GOD: this is the sum of all that which Christ hath procured for his Church. Blessed are the people, whose God is the Lord. Others may be more rich than they, but none more happy; for hereby man is joined to the fountain of all good, and not only hath interest in his favour, but reapeth unspeakable benefits by communion with his Attributes, Word, Works, Holiness and Glory. Our reconciliation with God gives us a title to a better happiness than ever Adam had, it estates us in the possession of eternity, and frees us from immortal woe. uses. All this should encourage, with all care and constancy to seek God's favour, and forsake our sins, that we may be reconciled, whatsoever it cost; sparing no labour or tears, till we see the face of God with joy a jer. 50.5. . This shows also, the woeful estate of such men as are left to themselves, and have this peace and reconciliation hid from their eyes. And of all judgements, it should most grieve us to be separate from God. If to be reconciled be our greatest happiness, to miss the comforts of God's presence and love, cannot but be an extreme affliction. And to this end, we should beseech God to deliver us from a blind or stony heart, or a sleepy conscience, or impure affections: for these, if they reign in us, hinder the vision of God. And. Our reconciliation is founded in God's good pleasure. ] This carrieth us to it pleased the Father, in the former Verse. Whence we may note that our reconciliation stands with the everlasting good pleasure of Gods will; and therefore it follows: 1. That our reconciliation cannot be hindered or altered: 2. That it ariseth from no sudden motion in GOD, but is anciently decreed: 3. That we are not reconciled for our merit; for it was decreed before we had done good or evil: 4. That the reasons of the rejection of some, and the gathering of others in time, are just, though not always expressed, because there is no decree without God's counsel: 5. That if ever we would have the comfort of our Election, we must make sure our Reconciliation; we can never know Gods eternal love to us, till we find the experience of this favour in our Reconciliation: the Prisoner knows not what favour is in the King's breast, till his Pardon comes. By him. Christ is the means of our reconciliation. ] Doct. Christ is the instrument of our Reconciliation: the first Adam took God from us, the second Adam restored God to vs. Man would needs become God, and therefore lost God from us: God out of his love becomes man, and restores us again to God. The world is now restored by the same wisdom it was first made. God's Image is restored in us, by him that is the eternal Image of the Father. The middle Person in the Trinity is the Mediator between God and Man, the natural Son makes men Sons by Adoption: it is Christ that both can and aught to reconcile vs. He could not do it if he were not God; he ought not to do it if he were not man b 1 Tim. 2.5. Rom. 3.25. 1 Cor. 1.3. 1 john 2.1. 1 Cor. 3.11. Act. 4.13. . This Doctrine yields us matter of admiration of the love of Christ, uses. if we consider what either he was, or what we were. The Lord in the form of a Servant, procures the salvation of the Servant: he that was the beginning of God's works, repays him, that at best, was the last of them. God descended from heaven to earth, that man might ascend from earth to heaven: God is made the Son of man, that man might be made the Son of God: he that was rich became poor, to make us rich; the immortal became mortal, to make us immortal. He is a Physician to us sick, a Redeemer to us sold, a Way to us wandering, and Life to us dead. Secondly, this should teach us in all suits to God, to seek to Christ the Son of God: it is he must offer up our Prayers, procure our Pardon, and make our Peace; yea, it is he and none other. Thirdly, we should seek the testimony of jesu, as well as his Ransom: if he witness to our Reconciliation, we need never doubt of it: if he give no witness, we can have no assurance. The Testimony of jesus is given, partly by the Promises of the Word, (he putting spirit and life into them for our particular comfort,) and partly by the witness of the Spirit of Adoption, in the unutterable feelings and joy of our hearts c 1 Tim. 2.6. Esay 55.6. 1 Cor. 1.6. . Reconcile.] The word imports a restoring of one to Amity, from which he was by his own fault fallen. There is a threefold estate of man: there is the estate, 1. of Innocency; and here the man is at Amity with God: 2. of Corruption; and here is mortal enmity between God and man: 3. of Grace; and here they are made friends, and the League renewed. Into the first estate we came by Creation; into the second by Propagation; and into the third only by Regeneration. The distinct knowledge of this threefold estate of man, clears God's justice, from the blame of all those plagues, broke in upon mankind, through corruption: and it should scar wicked men out of their wretched condition, as they are by nature servants of corruption. And it greatly commends the mercy of God, that could love us when we were enemies. In the performance of this work of Reconciliation or Mediation, there are six distinct things done by Christ: the first is Discretion, or Dijudication of the cause: he takes notice of the state and business of the Church. Secondly, he doth report the Will of God, the Covenant and Conditions of agreement with God, to the Church, Thirdly, he makes Intercession for the offending party. Fourthly, he satisfies and expiates for sin. Fiftly, he applies that Satisfaction. Sixtly, he conserves the Elect in the state of Reconciliation. Discretion and Relation belong to the Prophetical office: Intercession and Satisfaction to the Priesthood: Application and Conservation to his Regal Office. Who are not reconciled to God in Christ. Inquire then whether thou be reconciled to God in jesus Christ. I consider it negatively; thou art not reconciled, if thou be not enlightened and inspired with the holy Ghost, to lead thee into all truth. For if Christ did reconcile thee, as a Prophet, he must teach thee both by his Word and Spirit. Again, thou art not reconciled, if thou have not consecrated thyself to kill the beasts, thy sins, in sacrifice before the Lord; and by the Spirit of Intercession, to pour out thy soul in God's sight. When Christ reconciles as a Priest, he pours upon man the spirit of Compassion and Deprecation d Zach. 12.12. : Thou art not reconciled, if Christ beget thee not by the immortal seed, or rule thee not by the Sceptre of his Word, or conserve thee not, in uprightness, with respect to all God's Commandments. Why the Church is called all things. All things.] That is, the Church or Elect of God; all the faithful. The Elect are called All things: 1. because of their number, there is a world of them e 2 Cor. 5.19. : 2. Because there is for their sakes a reconciliation with all the Creatures in general; for corruption is taken from the whole, though not from every part: 3. Because God doth not receive their persons into favour, but all things that belong unto them, that may concern their felicity: 4. Because whatsoever they have, in heaven or earth, comes by virtue of this Reconciliation. uses. The Use is: 1. to teach us to take notice of the world's vanity: What is all the world, if God's Children were out of it? Nothing. The Elect are all things, worth all, better than all. Kingdoms and Sceptres and all the glory of the earth, is nothing in God's account. As all is now corrupt with sin, God would have it known, he stands not bound to any in the world, or the whole world, but only to the Elect. 2. It should teach us to know no man after the flesh, that is, not to respect men for their Lands, apparel, titles, parentage, etc. but for Grace f 2 Cor. 5.16. . 3. We should not much wonder at the disorders are in the world: for were it not for the Elect, it would soon appear, by the ruin of all, how little God cared for rebellious Reprobates. 4. It is a great comfort, no one of the Elect shall perish; for all things be reconciled. 5. It should teach us to make much of them that fear the Lord. Let them be in stead of all things in our account. Lastly, seeing all things are reconciled, now let us keep the peace, even the unity of the Spirit, in the bond of Peace g Ephes. 4.6. . To himself.] Some read, in him. There is difference between for Christ, by Christ, and in Christ. For, noteth the meritorious cause: In, noteth the conjunction with the head: By, noteth the instrument. To himself four ways. Doct. We are reconciled in Christ or unto Christ. This is true four ways. 1. As he is the person, by whom we are reconciled: 2. As his glory, is the end of our reconciliation. 3. As his glory and holiness, is the pattern after which our happiness and holiness is proportioned. 4. In respect of his love, providence, custody, and protection, unto the which we are received. The Use of all may be to teach us: uses. 1. To take heed of opposing, disgracing, or persecuting of such, as are reconciled to God; for, he that toucheth them, toucheth the apple of Christ's eye. Note he saith, to himself. 2. In the Use of all things, to carry ourselves so, as we provide to give account, and give the things to God which are Gods, and as good Stewards dispose all things in that time, and according to those rules, Christ hath appointed. 3. Seeing we are now brought so near unto God, we should humble ourselves to walk before him in all reverence and fear: And to this end, we should labour for purity of heart, that we might see God h Mich. 6.8. Mat. 5.7. Heb. 12.29. 1 Sam. 6.10. : Yea, we should hate all spiritual pollutions, and be zealous in all good works. And seeing God hath chosen us to himself, we should set up the Lord, to be our God, to serve him with our whole heart, and have respect to all his Commandments i 1 Pet. 2.9.11.12. Tit. 2.13. Deut. 26.16.17. . And to this end we should labour for special sincerity in the profession of Religion: an ordinary care will not serve the turn: if we will live with the multitude, we may perish with the multitude k 2 Chron. 15.3 . But let us cleave to the Lord with a perpetual Covenant, and resolve to receive him as our guide unto the death l jer. 50.5. Psal. 49. ult. . Set at peace.] The effect of our reconciliation is peace. Concerning this peace, I propound five things. 1 Who made peace. 1. Who made it: no other can set a peace among the Creatures, but he that reconciles men to the Creator: he is the Prince of peace m Esay 9.7. ; the chastisement of our peace was upon him n Esay 53. ; He is our peace o Ephes. 2.13. . 2 With whom the faithful are at peace: 2 With whom they are at peace. they are at peace, first, with themselves; Peace rules their hearts p Col. 3.15. . Secondly, with good Angels q Psal. 34. Heb. 1.14. . Thirdly, with the seed of Abraham, the jews; the partition wall is broken down r Esay 2.15. . Fourthly, with God's Ordinances, God creating peace, or else the Word would always be goring and smiting with the strokes of war, and words of vengeance s Esay 11.4 & 57.19. . Fiftly, with the godly t Esay. 11.6.7. . Sixtly, with all Creatures v job 5. Heb. 2.18. Psal. 91.13. , only there can be no peace: first, with the Powers and Principalities; for after the two strong men have fought, there is no more peace x Ephes. 6.12. : secondly, with the World, the World hath hated the Master, and therefore the servants may not look for better entertainment y Iohn 15.8. . 3 The effects of this peace, which are principally two: first, the restitution of sovereignty and dominion over the Creatures: secondly, the safety of the Christian in all estates; 3 The effects of this peace. for from this peace flows great security and protection, even to the poorest Christian, either from, or in, dangers z job 5 15. etc. . 4 That we may attain the sense of this peace, 4 What we must do to attain the sense of this peace. we must be reconciled to God a Hos. 2.18. : we must be sincere worshippers b Hos. 2.17. : we must keep us in our ways c Psal. 91.13. : we must get a meek and quiet spirit d Psal. 37.12. : we must in nothing be careful, but in all things show our requests unto God e Phil. 4.7. : we must love God and show it by the love of the knowledge of his Name f Psal▪ 91.14. . uses. First, God's Children should know this privilege for themselves, it will be a preservation against sin. 2. Hence we may gather the misery of all carnal persons that are not reconciled to God. They want the protection of Angels, they are under the government of the God of this world; the Creatures are armed against them, uses. they are stripped of the royal privileges arising from the communion with Saints; yea, God fights against them, in, and by themselves, as by terrors of conscience, and by unquiet affections and passions, giving them over to an unruly heart. What are Envy, Malice, Lust and Rage, but so many weapons to fight against the soul? Yea, God fights against the sinner, by the deadness of his heart, which both affamisheth the soul in spiritual things, and takes away the contentment of outward things. By the blood.] Here he notes how we are reconciled, viz. by the blood of Christ, this is that blood of sprinkling g Heb. 12.24. , the blood of the immaculate Lamb h 1 Pet. 1.19. , the blood of the everlasting Covenant i Heb. 13.20. , Christ's own blood k Heb. 13.12. The fruits and effects of Christ's blood. . Many are the fruits and effects of the blood of Christ: 1. We are elected through it l 1 Pet. 1.2. : 2. It ratifies the Covenant of God m Luke 22.20 Heb. 9.18. : 3. It is that Reconciliation, justifying us from our former sins n Rom. 3.25. & 5.9. Ephes. 1.7. 1 john 1.7. revel. 7.14. : 4. It joins jew and Gentile together in one City; yea, in one house o Eph. 2.13. etc. : 5. It purgeth the Conscience from dead works p Heb. 9.14. & 10.4. : 6. It turns away wrath, and saves us from the destroying Angel q Heb. 11.18. : 7. It makes Intercession for sins after Calling r Heb. 12.24. : 8. It makes perfect in all good works s Heb. 13.20. : 9 By it the Faithful overcome the Dragon t Revel. 12.11 , and Antichrist u revel. 19.23. : Lastly, it opens the Holy of Holies, and gives us an entrance into heaven x Heb. 9.7. & 10.19. . The Use is: first, to teach us, to take heed of sinning against the blood of Christ; for, if it be thus precious, it must needs diffuse a horrible sinne-guiltinesse, upon such as transgress against it. If Abel's blood, wronged, cried so fearfully; and the blood of Zacharias, what shall the blood of Christ's do y Mat. 23.30 35 Luke 11.50. How many ways men sin against Christ's blood. ? And men sin against Christ's blood: 1. By resisting the means of application of Christ crucified: 2. By profane Swearing and Cursing: 3. By ascribing remission of sins to the works of the Law z Rom. 3 20.24.25. : 4. By committing the sin against the holy Ghost * Heb. 10.26.29 : 5. By returning to the lusts of our former ignorance a 1 Pet. 1.14. : 6. By profane and unworthy receiving of the Sacraments b 1 Cor. 11. : uses. And in the Sacraments men offend against the blood of Christ: First, when they come to it with an opinion of real presence, either by Transubstantiation or Consubstantiation; for thereby they deny the truth of the blood of Christ by consequent, and open a gap to the adoration of Christ, in, or before, Bread or Wine. Secondly, when men use the Sacraments but as bare signs, not discerning spiritually the presence of the Blood and Body of the Lord. Thirdly, when men come thither unbidden, being not called, nor within the compass of the Covenant by conversion. Fourthly, when men come to eat this Lamb, but without the sour herbs of godly Sorrow for their sins, and Repentance. Fiftly, such as come without Faith (by which they lay hold on Christ,) and Love (by which they are joined to Christians.) Thus of the first Use. Secondly, the consideration of the dignity of Christ's blood should teach Christians to esteem their new birth. It is better to be borne of the blood of Christ, then of all the bloods of men c john 1.13. : seeing by his blood we have the atonement, we should rejoice in God d Rom. 5.11. : and comfort ourselves in this great prerogative, that our many sins and infirmities are done away in the Intercession of Christ, his Blood speaking better things than the blood of Abel e Heb. 12.24. . Thirdly, we should never be much perplexed for the ordinary troubles befall us; for if we look upon the Author and finisher of our Faith, he endured the shame and the contradiction of sinners, and yet shed his blood to: whereas we have not yet resisted unto blood f Heb. 12.2.4. . Fourthly, it should inflame us to a desire of all possible, both Thankfulness, giving glory to him that shed his blood for us g revel. 1.5. : and Obedience, striving to walk worthy of the effusion and application of such precious blood h Heb. 13.20. , striving after perfection in all well-doing. Of his Crosse.] It was needful our Saviour should be upon the Cross, that so he might be the accomplishment of what was signified by the Heave Offering and the Brazen Serpent, and that so he might bear the special curse of the Law for us: of all deaths, the death on the tree, being by a special Law of God made accursed. uses of Christ's Crosse. The consideration of this, that Christ suffered on the Cross, should teach us both Humiliation and humility: we should be pricked in our hearts, to think of it that our sins caused him so to be pierced i Zath. 12.12. : and we should put on all humbleness of mind, when we see him that was equal to God, abasing himself for us, in the form of a Servant, to die on a tree k Phil. 2.8. etc. : yea, the more baseness he suffered, the more we should glory and rejoice in his sufferings: nothing should glad our hearts more than Christ, and him crucified. l Gal. 6.14. Further, Christ died on the Cross, to break down the partition wall, and to slay Hatred m Ephes. 2.16. 1 Cor. 1.13. : And shall Enmity and Discord live, when Christ is dead? Shall he be nailed, and shall not our vile affections be nailed down with him? Besides, it should be our care to see to it, that the Cross of Christ be not made of none effect n 1 Cor. 1.18. , which it is, when by Faith it is not applied, when the Doctrine of Christ is not God's power in our souls; when our Flesh is not crucified with the lusts of it o Gal. 5.24. : and when we take not up our cross to follow Christ p Mat. 10.38. : And lastly, when we are so bewitched that we cannot obey the truth. By him.] This is repeated in the Original (though the Translation express it not) for four Reasons: By him repeated for four reasons. first to show how hardly men are drawn to ascribe from their hearts, their happiness unto Christ. Secondly, to show the necessity of it: It is not possible to be saved, but by the imputed righteousness of Christ. Thirdly, to show that all things in Christ's action and Passion, were meritorious, least men should superstitiously dote or dream upon his Blood, or the word of the Cross, or the sign of it, or the like. There is no merit in Blood, but as it was in him. Fourthly, to exclude the worship of Angels, which abuse began then to grow among the Colossians. Both the things upon earth.] This All things, by a distribution, is again repeated, to medicine the doubtfulness of God's Children, which question it▪ whether Christ's merits extend unto them; as also to inflame us to an admiration of the virtue of his death, by considering how it extends. On Earth.] Note here two things. First, that eternal life is begun in this life: we shall never see God's face in Heaven, if we taste not of his favour on Earth. And if this must be begun on earth, why do men defer so great a work as their reconciliation, as if it belong to heaven rather than to be done on earth; yea, this taxeth the slowness of heart, and discontentment of God's Children. This knowledge, joy, affection, etc. is the same thou must have in heaven. And we should learn hence, to live on earth, like the Citizens of Heaven, that new jerusalem. Citizen's will not live so rudely as the Country Swains, much more odds ought there to be between Sarazons and Hagarens, if I may so say; much difference between them that dwell in Zion, and those that have no portion but in Sinai. God's Children are the Sons of the Freewoman, and Citizens; wickedmen are the Children of the Bondwoman, and foreigners, and strangers from the Commonwealth of Israel. Secondly, where he saith, upon the Earth, and yet in Heaven, I might note the uncertainty of our abode on earth: we have nothing to possess but the outside of the earth, which is ready to shake us off daily. All things in Heaven. Whether Angels be reconciled in Christ or no. ] For the meaning of these words, we know, that there are in Heaven, both Angels and Saints. And it may be questioned whether Angels be reconciled in Christ or no: though Angels sinned not, yet Angels have gained by Christ, a more perfect adhering to God, and establishing in their standing, q Ephes. 3.9. increase of knowledge, and of joy r Luke 15.10. ; yea, the Angels are reconciled by Christ thus, that is, they are made friends with us, with whom they are at enmity: yet I think this is not meant here, but the Saints only are intended, because it seems, he entreateth here of Christ, not only as head (for so he is head of Angels) but as Mediator between parties fallen out. Whence we may note two things: first, that the very Saints now in heaven, once needed the merits of Christ; none come there but were first reconciled, which may be a comfort to the afflicted spirits of mourning and drooping Christians, if they consider that the greatest Saints did need remission of sins as well as they. And beside, it pounds to pieces merit of works, inasmuch as they come not into heaven, but by the merits of Christ. Secondly, we may learn that Christ merited not only our persons, but our grace and glory. Verse 21. And you hath he now also reconciled, that were in times past strangers, and enemies, because your minds were set in evil works. HItherto of the description of the Redeemer, as he stands in relation to the whole Church: In these two Verses he is described by relation, in particular, to the Church of the Colossians. In this description consider two things: First, the misery the Colossians were in, without Christ: Secondly, the remedy in Christ. Their misery is both propounded and expounded: It is propounded to stand in two things: viz. Alienation and enmity: It is expounded in two things; viz. that they were thus miserable; first, in their Minds; secondly, in their Works: the remedy follows in the next Verse. Before I come to consider of their misery, there are certain words of Coherence to be weighed, viz. And you hath he now also reconciled: where observe first, the word of Connexion, And: secondly, the benefit repeated, reconciled: Thirdly, the person whom, you: Fourthly, the time when, hath now: Fiftly, the person who, He. Six things observed from the coherence. From the general consideration of the matter contained in this Verse and the next, with the Coherence, six things may be observed. First, that CHRIST is a true head, to every particular Church. Secondly, that then is any people happy, and not before, when the Gospel gathers their souls to God. Thirdly, they cannot be miserable, that cease to be strangers and enemies to God, whatsoever their outward estate be. Fourthly, Doctrine must be applied, for the humiliation of God's Servants: so to David, for the convincing of the wicked: so to Ahab, for the trial and detection of the temporary Faith: so to Herod, for the hardening of the reprobates, and their rejection, and cutting down by the Sword of God's servants, and for the special consolations and directions of God's Servants. And therefore Ministers should employ themselves in application, and to that end should study for power of matter, as well as form of words, and turn themselves into all forms, requesting, beseeching, reproving, etc. with all diligence and sincerity. The People also must know that their profiting lies in application: and to this end, they should attend, meditate, repeat, pray, strive against Security and Objections, keeping alive the sparks that are kindled in their souls. When a man can conscionably apply the Word, it shows, he truly hates sin, and is a true hearer. Fiftly, men may know particularly, they are reconciled; which both checks Security, 1 Cor. 2.11. in not labouring for this knowledge; and confutes Papists, and drowsy Protestants, that say it is presumption to think so. Sixtly, Experience gives sure testimony to the Doctrine of the Gospel: then we know profitably, when we know the doctrine in our own case, as the Colossians hear their Reconciliation. We need not wonder then, if we see that the most powerful parts of practical Divinity have little or no testimony, or if it be, it is dark and seldom, from the most men; yea, from many Churchmen. The cause is, they never had experience themselves. And we should learn to esteem their judgement most, that do draw Religion most into practice; for God will show the humble his way. And you.] In the gathering of Souls, God works beyond desert, and many times beyond probabilities. If we respect the men, they were Gentiles, hardened by hundreds of years, in custom of sins: if we respect the means, it is Epaphras, none of the greatest of the Apostles. Which should teach us to live by Faith, and use God's ordinance with confidence: As in the business of conversion, so in matter of preservation, knowing that God is not tied to desert or means. Also.] Doct. The Church and Kingdom of Christ is in this world still in progress; Christ hath not done, when he hath conquered Rome spiritually, that had conquered the world before corporally, but here is a fresh increase and a new; You also. And thus it will be still, till the end of the world: and therefore we should every one do what we can to help forward the Kingdom of God, and the adding of such souls as yet belong to the vocation of Christ. And this we may do, both by furthering the Gospel preached, and by seeking a holy seed; getting within the Covenant ourselves, and by education, labouring to mend that which by propagation we have marred. Yea, the consideration hereof, should much encourage us in the combat against Sin and the World: for in the war, Soldiers use to gather spirit and valour upon the tidings of new supplies. Now.] Men are not reconciled till redemption be applied: Christ died before, but they were not reconciled till now: It is not safe for men to rest in the Historical belief of Christ's death: either learn to die to sin, to crucify thy flesh, and to take up thy Cross daily, or else forbear to mention CHRIST; for it is in vain, thou hast no part as yet in Christ. Hath.] Though Sanctification, while we tarry in this world be unperfect, yet Reconciliation is passed so soon as a man is turned to GOD. God's rich favour may stand with the many wants and infirmities of man: but then we must remember it is free and gracious: for if we be perfectly reconciled and yet not perfectly sanctified, than it must needs follow, we are not reconciled from our own works. He.] That is Christ, which being again mentioned, shows, 1. that he is God, seeing Reconciliation is here given to him, which was before ascribed to the Father. 2. It proves that in the one essence of God are more Persons than one. 3. It proves that Christ died willingly: he is not only the means but the undertaker of our Reconciliation b Heb. 9.14. : he is not only the Sacrifice, but the Priest also. Reconciled.] The repetition or application of this word and work to the Colossians, shows that there is one constant way, that God holds unalterably with all his people. No sort of men can be happy, until they be reconciled: if men will not mind their peace, and sue out their pardon in Christ, their hope will fail them; there is no other way to be saved. Thus of the words of Coherence: There remains both their misery in this Verse, and the remedy of it in the next Verse. Strangers and Enemies, etc. Good to think much of our misery. ] In general we may first observe, that it is profitable for men to know and meditate of their natural misery, though men be never so unwilling to it; yea, though they be already delivered from it. For the consideration hereof shows men the need of a Saviour, and as a Schoolmaster trains them up to Christ: it mollifies the stony hearts of men; it breeds watchfulness over our nature, when we know it is so poisoned and corrupted: it makes us compassionate over others in their distress or infirmities: it sets an high price upon spiritual things, and makes us account God's favour our greatest joy: it makes us cleave to God in a perpetual Covenant. To omit many other commodities that arise hereof, it reproves the seldom teaching and learning of the doctrine of man's natural miseries. Wicked men are strangers in five respects. Strangers.] Unregenerate men are strangers in five respects: 1. in respect of Heaven, not only pilgrims here, but without promise of a better life, so continuing. 2. In respect of God, without God in the world. 3. In respect of God's people, not fellow-Citizens, but Foreigners c Ephes. 12. . 4. In respect of the special providence of God, Strangers to the Commonwealth of Israel. 5. In respect of the Life of God d Ephes. 4.17. : And that if we consider either the rule of life, they account the Law a strange thing e Hos. 8. ; or the fountain of life, viz. Regeneration, They are dead in sin f Ephes. 2.1. ; or the Obedience of holy life, Their imaginations are only evil, continually g Gen. 8. . But if any ask how this strangeness comes: the word in the original seems to note it; for it is estranged, which is more than Strangers; for it imports they were not so created, but made so. They were made so; 1. Originally, by the transgression of the first man, from whence flowed the first strangeness between God and Man; man running from God, and God refusing to delight in the sons of men. 2. By their own actual sins, which separate between God a●● them h Esay 59.2. . Alienation is to the workers of iniquity i job 31.3. . The hurt of living thus estranged. Quest. But what hurt is it to carnal men to be thus estranged? Ans. There is no safety against dangers, where God is not to protect men: there is no comfort in affliction, where one can neither look to God, nor the Saints, for succour and comfort. The God of this world doth rule effectually in all the Children of disobedience, they are in bondage to the world, they are in bondage to their own flesh, even to a passionate, blind, hard hart, and rebellious nature. They want the delightful refreshing of all the blessings of God, his ordinances, graces or outward favours: All glory is departed from men, when God is gone. Besides, obstinacy may cast them into a reprobate sense and eternal death may swallow them up. That we may be delivered from this strange estate of separation, the blood of Christ must be applied, we must become new Creatures, our peace must be preached, access must be had to God by prayer, we must be joined to God's Children, we must be built upon the foundation of the Prophets and Apostles, and our souls must become Temples for the holy Ghost to dwell in: all this is set down in the second of the Ephesians from Vers. 13. to the end of the Chapter. And to this end we must take heed of working iniquity k job 31.3. : of Ignorance l Ephes. 4.17. : of an uncircumcised and an unmortified Heart m Ezech. 44.7. : of strange Doctrine n Heb. 3.9. : of the strange woman o Prou. 6. : of strange Fire, that is, Will-worship: and of the Manners of strange Children; for all these, by effects, will estrange. Lastly, if it be so great a misery to be estranged, woe be to them that lie in this misery, and regard it not: the less sense the more danger; and most faulty is that frowardness in any, that profess to fear God's Name, that voluntarily bring a curse upon themselves, by estranging themselves from the society of the faithful. But let all that know God's mercy in their reconciliation, rejoice in their deliverance from this misery. Enemies.] Unregenerate men are enemies both actively and passively: Actively, Enemies they are both actively and pussively. they are enemies to their own souls; for he that loves iniquity hates his own soul: 2. to holiness of life, they hate to be reformed p Psal. 50. : 3. to God's children, for it is certain, they shall be hated of all carnal men, for Christ's names sake q john 15.8. : 4. to the light, he that doth evil hates the light r john 3.22. Amos 5.10. : 5. one to another, they are hateful and hating one another s Tit. 3.3. Who hate God. : 6. to God. Object. Sure no man hates God. Sol. Many men do hate God, as appeareth by the threatening in the second Commandment: and the Scripture elsewhere, note such as in God's account hate him; such are these: 1. Such as withstand the truth, and labour to turn men from the Faith, Acts 13.8. 2. Such as are friends to the World, james 4.4. 3. The carnal wise men of the world, whose wisdom is enmity to God, Rom. 8.7. 4. All workers of iniquity, Psal. 37.18.20. & 92.9. 5. All Scoffers, that reproach God's Name, Truth or People, Psal. 74.18.22. 6. All that hate God's Children, Psal. 81.14.15. & 83.2.3. & 129.3.5. john 15.18.23. 7. All those that refuse to subject their souls to the Sceptre of Christ, and will not be ruled by his ordinances: These are called his enemies, Luke 19.27. And among other, such are those loose people that live under no settled Ministry. Lastly, all Epicures, whose God is their belly, and mind only earthly things, and glory in their shame, Phil. 3.17.18. Passively, they are enemies to God, who hates them, Psal. 5.4. to God's ordinances, which smite, and pursue, or threaten them, Psal. 45.4. to all the Creatures▪ who are in arms against the sinner, till he be at peace with God: and in particular to the Saints, which hates the company and assemblies of the wicked. Psal. 26.4. And all this shows the great misery of wicked men: and how can they but be miserable, that are in the estate of enmity? All severity will be accounted justice, all their virtuous praises but fair sins: stripped they are of all the peculiar privileges of the Saints; and that which men would desire to do to their enemies, God will certainly, by an unavoidable providence do to them. All the Creatures are against him: a wicked man is as he that should always go upon a Mine of Gunpowder: either by force or by stratagem, the Creatures will surprise him. O that men would therefore labour to mortify active hatred in themselves, that the passive destroy them not; and seek to Christ, in whom only this enmity can be removed. Again, this makes against merit; for what could we merit that were enemies? And let such as are delivered, and have felt the bitterness of this enmity, take heed of secret sins after Calling, unrepented of, lest GOD return and visit them with the strokes of an Enemy. t job 13.24. etc. jer. 30.14. Esay 63.19. In the mind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] It greatly matters in the business of man's happnesse, how the minds of men are ordered: 1. Man makes it the fountain of all his actions; it is his privy Counsellor: he speaks first with his mind, he obeys his mind u Ephes. 2.3. : it is the shop, whence he frames all his engines against God and man.. 2. The Devil especially labours to be possessed of this fort, and to have it in his custody x 2 Cor. 10.4. . 3. The godly man repenting, first labours to be renewed in his mind y Ephes. 4.23. . 4. God especially looks after man's mind, which appears in that he gave a Law to the mind z Rom. 7. , setting as it were a Guard to rule and appoint it: and the inward worship of God is here performed. We must love God with all our mind * Mark 12. , and pray in mind a 1 Cor. 14. . God makes a special search after men's minds: it is his special glory to search the heart, and mind of man b 2 Chron. 18. : and if God be enraged, the strength of the battle is directed against the mind, and his worst strokes light there: one of his last curses is a reprobate mind. The consideration hereof may serve for reproof of the great carelessness that is in the most, for the mind, and the inward man, and the purity thereof. Thought is not free, as many fondly think; he will never truly repent for evil works, that doth not first care to repent for evil thoughts, and such like corruption in the mind. There should man begin his repentance, where God begins the discovery of our misery. And let us learn to be more watchful against the sins of our minds, and be more grieved for the dross and corruption we find there, and learn more to hate the sins of the mind, such as are ignorance, distracted service, false opinions, emptiness of holy meditations, evil, dishonourable, impure, and unchaste thoughts against God or man; pride, malice, frowardness, vanity, security, and unbelief. Doct. 2. There is in unregenerate men a strange minding of sin, they imagine mischief, they have a spirit of fornication, profound to decline deeply set: they trust in their own ways; so as many times, they regard neither God's word, nor the rod, nor the threatenings of God, or rebukes of man; neither can they be stirred with the four last things. This shows, as man's misery, and death in sin, so the wonderful mercy of God, in forgiving such sins: It is a comfort, that sins of set knowledge may be forgiven. And hence may be gathered a difference between the sins of the regenerate, Plena voluntate. and the sins of the unregenerate; for the godly sin not with a full mind, they are not set in evil; sin rebels in them, but not reigns. Lastly, this may let us see how little cause we have to stand upon our minds or reason, or natural parts, in matters of Hope and Salvation. In evil Works.] If the dependence, and the words themselves be duly considered, we may here gather five things: First that the evil works of the sinner, cause the strangeness and enmity aforesaid. Secondly, that a wicked man can like himself well enough, though his very works, and outward behaviour be evil: He can bless himself in his heart, when his iniquity is found worthy to be hated a Psal. 36.2. . Thirdly, that where the life is evil, the mind is evil, the heart cannot be good, where the works are nought. Fourthly, that he that allows himself in one sin, will pollute himself with many sins. [Works.] Fiftly, when God looks upon the works of evil men, they are all evil: Note. note a difference; if the carnal man look upon his own works, they are all good; if a godly man look upon them, they are partly good and partly evil; but if God look upon them, they are all nought, because his person is nought, his heart is nought, his end is nought, the manner is nought, etc. Hitherto of their misery, both as it is propounded and expounded. Quest. A Question may be asked, how it comes to pass, that men have so little sense of their misery, Ans. and are so loath to take notice of it? For answer hereunto we must understand, that this comes to pass, because the God of this world, having possession, blinds their eyes, and men do not examine themselves before the Law of God. And they are withdrawn by the deceitfulness of sin, which in particular they have allowed themselves in: neither do men remember their latter ends, or the judgement of God before their death. Their eyes are not anointed with eye-salve; a number have not the word to direct them, and some are deceived by false Teachers, which cry peace, peace, where there is no peace. And the most are deceived with false opinions and conceits; for either they think, that such like places as this, are true of Gentiles, and not of them: whereas unregenerate Israel is as Ethiopia unto God: Amos 9.9. or they fear that this knowledge will make men melancholy. Yea, some are so foolish they say, this course drives men out of their wits: thus Paul is mad, and Christ hath a Devil: or they think, late Repentance will serve the turn, and then they may have time enough to consider. Thus of their misery. Verse 22. In that Body of his Flesh, to present (or make) you holy, and unblamable, and without fault in his sight. IN this Verse the remedy of their misery is set down: where observe: first, the Means: secondly, the End. The Means is by that body of his flesh through death: the End is to present us, etc. In that body of his flesh, through death.] Here are two things: 1. the Nature of Christ: 2. the Sufferings of Christ. But first in the general, I observe two Doctrines. First, there is no remedy for the sinner, but the death of his Saviour: how foolish mankind hath been distracted about the cure for their misery, is lamentable to consider: Adam gets figleaves, and Israel a foolish Cover a Esa 30. . As for Death and Hell, men are at a point, they have made a covenant with them. Or they think they are helped of their misery, if they can forget it: they can bless their hearts, that they will not feel the smart of any curses b Psal. 36.2. Deut. ●9. 19. ; or they will make satisfaction, the sons of their body shall serve for the sins of their souls c Mich. 6. ; or else the Temple of the Lord: their going to Church must make God amends d jer. 7. . Others cover all, with the garments of their own civil righteousness: others put their trust in the wedge of gold, and say to it, thou art my confidence. But unto us, there is no name by which we can be safe, but the name of jesus Christ. He must rescue us, that first created us: he makes us partakers of love, that was the Son of God's love: he makes us adopted sons, who himself is God's natural Son. Secondly, It is profitable to be much in the meditation of Christ's sufferings, that it might sink into our minds, that we must go out of ourselves for happiness; and such meditations open a way to godly sorrow e Ezec. 12.12. . They tend to the mortification of sin, and they incline the heart of a Christian to be willing to suffer with him: for he suffered as the Master, we are but Servants: he suffered for others sins; The good that comes by meditating of Christ's sufferings. we deserve more than we can suffer by our own sin. He suffered all sorts of crosses, and infinite much: we suffer butlight affliction. And the thought of his sufferings, may make us willing to contemn the world, seeing hereby we discern that his kingdom is not of this world. Yea, we owe unto Christ the remembrance of his sufferings. It is a small thing he requires of us, when he wils us to think on him often, what he hath endured for vs. In that body of his flesh.] These words note Christ's Nature: yet we must consider which Nature: in Christ there were two Natures in one person, personally united: his divine and human Nature. His divine Nature was from Eternity, Immutable, Immortal, Impassable. His human Nature, was conceived, and borne in time; Mutable, Mortal, Passable; one and the same: without time begotten of the Father, the Son of God: without Mother; and in time borne of the Virgin, the Son of Man without Father: Son to both, Natural & Consubstantial. These Natures are in one person, for that God and Man might become one in Covenant: one is become God, & man in person. These Natures are personally united: this union is personal, but not of persons; and it is a union of Natures, not natural. In these words the Apostle speaks of the Nature assumed, viz. his human Nature. And there are two things to be noted in these words. First, that he saith, that body, not the body. Secondly, that he saith not simply, his body, but that body of his flesh. That body. Christ's body more excellent than all other bodies. ] here he points out a special excellency in the body of Christ, above all other bodies in Heaven and Earth: for his body was without sin, formed by the overshadowing power of the holy Ghost; so is no man's else. 2. It is assumed into personal union with the divine Nature. 3. It was honoured with special Prophecies, Types, and Sacrifices. 4. This body was offered up as a full expiatory Sacrifice. 5. It is to be remembered to the end of the word, in the Sacrament. Christ's body not like ours in two things. Body of his flesh.] To note, that it was a true Body, like unto ours; and to distinguish it from his Sacramental and mystical body. In two things Christ body was not like ours, and in three things it was like. It was not like: first, in the manner of subsisting: it was not independent, or a person of itself. 2. In the vicious actions of the substance of it, no sin, either could or ought to infect it: Could not; because original sin was restrained by the Holy Ghost: Ought not, because in it a purgation for our sins must be made. In three things it was like ours: first, in substance, he took our whole Nature; he was the seed of the Woman, of Abraham, of David, In three things it was like. the Son of man, etc. And he took the parts of our Nature, both soul and body. 2. In properties, and thus he assumed both the properties of the whole Nature, in that he was finite, and create. And in the parts, as in the soul, he assumed, Understanding, Will, Memory: and in the Body, Figure, Quantity, and Circumscription, etc. 3. In infirmities, for he assumed not only our Nature, but the infirmities of Nature. But we must know that he took the defects, or infirmities, they call miserable: not those they call damnable. Thus of the Doctrine of his Nature: his Sufferings follow. Through death.] The death of Christ doth reconcile us, in as much as it ratifies the covenant, and takes away the guilt of the sins of the former Testament, and the virtue of it eats down the power of present sins, and destroys the power of our natural death. Christ's death differs from ours, in three things. Christ's death differs from the death of all the Elect, in three things. First, in that in death he sustained not his own person, but dies as our surety, and so is a sacrifice for sin. Secondly, he was in death a whole burnt offering; for as he died in body, so his soul was an offering for sin, in as much as he sustained the sense of the infinite wrath of God in his Agonies. Thirdly, in that his death was the death of him that was the Son of God. Hitherto of the doctrine, of the Nature and sufferings of CHRIST, the uses follow. First, for Instruction. The consideration of all this should teach us, 1. to value reconciliation, uses of Christ's death. with all the graces that flow from it, according to the worth of the means by which they are procured. If there were no other way to know the worth of God's Favour, Knowledge, Spiritual refreshings, and Graces, yet by the price, paid for the purchase of them, we may discern they are worth more than all the world. 2. It is not possible for us to hate sin, upon the consideration of so pregnant an example of the odiousness of it, when the imputation of sin brought the Son of God on his knees, to his death. O the soul Lethargy, that hath overgrown us! 3. That we may have the profit of the Incarnation, and Passion of CHRIST, in his natural body, we must be careful to get into his mystical body. 4. The Apostle useth the Meditation of Christ's humiliation to the death, as an argument to persuade us to Compassion, Mercy, Fellowship in the Spirit; Unity, Humility, Clemency, and meekness of mind, Phil. 2.1. to 9 Secondly, wicked men may here see what smart they are like to feel from the unpartial justice of God. Doth he not spare the body, the flesh, the blood, the life, of his own Son, when he became but a surety for sin? How shall ungodly men, ever enemies, and never sons, that themselves have committed sin, escape, when the day of wrath shall come? Thirdly, godly men may here see great reason of comfort, not only by considering the great love of Christ, and the great benefits must needs flow from his death; but if but two things be weighed: 1. the honour done to our Nature, in that in the humanity of Christ it is joined to the divine Nature. This makes amends for that breach that is made by the damnation of millians, 1 Tim. 3.16. Phil. 2.6 7, in our nature. 2. The great certainty of God's covenant, of Grace and Mercy. For a man's covenant, if it be once confirmed, no man abrogates it, Gal. 3 9 or addeth, or taketh from it: therefore, much more God's Covenant shall stand unchangeable, being ratified and confirmed by the death of Christ. Thus of the Means. The end follows, in these words: To present you holy, and without spot, and unblamable in his sight. And in these words, is both the presentation, and the sanctification of Christians to be considered. To present you.] The original word is very significant, and diversly accepted: it signifies to restore: so Acts 9.41. to assemble, Acts 2.26. to make present: so Acts 23▪ 33. to make ready, furnish, purge, or make clean, Acts 23.24. to make acceptable, 1 Cor. 8.8. to make manifest, 2 Tim. 2.15. to prove evidently, Acts 24.13. to assist, and stand too, Rom. 16.2. 2 Tim. 4▪ 16. to offer by way of dedication, or gift to God, 2 Cor. 11.2. Luke 2.22. Col. 1.28. It is true that Christ restores us, Ephes. 5.27. Ephes. 1.6. collects us, brings us into God's presence, cleanseth us, makes us acceptable, assists, and defends us, and manifests us to be holy. But I take it principally in the last sense, he presents us by dedication to God. Thus Christ shall present us wholly, both at the day of judgement a Rom. 14.10. , and in the day of death, when he shall deliver the soul to God. Thus also Christ doth present us in this life: 1. When by the preaching of the Gospel, he severs and segregates us from the world, and brings us into God's household. 2. In justification, when clothing us with his own righteousness, he becomes our justification. 3. in new obedience: and that two ways: first, when he presents our works, covered with his intercession. Secondly, when he causeth us to present ourselves to GOD, both by Prayer & consecration of ourselves to God's Service, and holiness of life. It must be every man's care then to seek, his presentation from Christ, and to that end, by Covenant, Prayer, and practise, devote himself to a subjection, to all the ordinances of CHRIST. Thus of Presentation: Sanctification follows. Holy, How the words are to be understood. unblamable, and unreprovable in his sight.] At the first sight I should incline to understand these words, either of justification, or our consummate holiness at the day of judgement; but that the sway of interpreters force me to expound them of Sanctification. It is greatly to be weighed, that a man in this life should be heresaid to be holy, unblamable, and unreprovable, or as the other Translation hath it, without fault in his sight. For the better conceiving of it, we must compare with these words, other Scripture, wherein is given unto the godly, that they have clean hands, and a pure heart, Psal. 24.4. that they are pure, Prou. 21.8. upright in heart, Psal. 97.11. sanctified throughout, 1 King. 8.61. 1 Thes. 5.23. perfect, or undefiled in their way, Psal. 119.1. perfect, 2 Cor. 13.11. Phil. 3.15. Matth. 5.48. faultless, jud. 24. without spot, and blameless, 1 Pet. 3.14. walking in all God's ways, 1 King. 8.58. and that they keep God's covenant, Psal. 25.10. & 78.8.10. & 132.22. Thus Noah is said to be perfect, Gen. 6.9. Ezekiah walked before God, with a perfect heart, Esa. 38. David's heart was perfect, 1 King. 11.4. Zachariah, and Elizabeth, were both righteous before God, and walking in all the commandments of the Lord blameless, Luke 1.6. The question is, how those sayings should be true, and in what sense they are meant: And for the clearing of the doubt, the way is not simply to reject the propositions, as impious, and untrue, and heretical, as some ignorant and malicious persons do: but seeing they are the sacred words of Scripture, to consider what it is may be attained, and what God requires of vs. To think with the Papists, or Anabaptists, that any mortal man can perform the obedience required in the moral Law, perfectly; so as never to commit sin against the Law, is a most blasphemous, detestable, and cursed opinion, for there is no man that sinneth not: the best of the Saints have had their thousands of sins. But those places are to be understood of the righteousness of the Christian, as he is considered to be under the covenant of grace, and the Gospel, not of legal perfection, but of an evangelical innocency, and uprightness. Not as their works are in themselves, but comparatively, either with the works of wicked men, or as they are in their desire and endeavour, and as they are presented in the intercession of Christ, who covers the imperfect●ons that cleave to the works of the faithful. Sometimes the faithful are said to be perfect, that is, strong men in CHRIST; compared with the weak Christian, and Infant in grace: so that we● see what a Christian in this life may attain unto; the rigour of the Law being taken away, in the covenant of grace, and the imperfections of his works, and fra●ltie, being covered in Christ's intercession. Holy.] This word Holy, is the general; and comprehends the other two. For holiness is either internal, and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unblamable, or external, and so it is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unreprovable. Holiness is given to God, and so essentially d Luke 1.49. ; to the spirit of God, and so effectively, because it works it in others, to Christ, as he derives it by influence to his members e Act 3.14. Luke 1.35. ; To Angels, Matth. 25. to sacrifices, by way of type; to the Covenant of GOD, as it promiseth holiness to the faithful f Luke 1.71. ; to the Prophets, as Teachers of holiness g Act. 3.21. ; to the Scriptures, as the rule of holiness h Rom. 1.2. ; to places, for the holiness of the subject: but here it is a glorious adjunct, conferred upon the faithful by Christ. Concerning holiness of heart, and life, in general, there are here four things to be noted. Four things observed about holiness. 1. The necessity of it; we can never be reconciled or glorified without it, Tit. 2.12.13. 2. The difficulty of it; less than the power of Christ crucified, cannot make men lead a holy life. 3. the meritorious cause of it: holiness is merited by Christ, as well as salvation. 4. The order: men must first be reconciled to God, before they can get holy grace, or lead a holy life. unblamable.] Christian perfection hath two things in it. First, uprightness of heart, noted by this word. Secondly, uprightness of life, noted by the word following. Internal holiness hath seven things 〈◊〉 Internal perfection or holiness, must have these things in it. First, the stain of former sins must be washed away with the tears of repentance i jer. 4.4. . Secondly, the inward worship of God must be set up in the heart: some impressions men have of an external worship, but of the inward worship, men are naturally almost wholly ignorant. God is inwardly worshipped, by the constant exercise of grace from above, as Love, Fear, Trust, Delight, Desire, etc. 3. There must be in us an assurance of God's favour k Heb. 10.22. Act. 15.9 . 4. There must be a freedom from prevailing evils in the mind or affections, as ignorance, wicked thoughts, errors in the affections, or impatiency, lust, servile fear of men, malice l Prou. 19.2. Psal 41 6. jam. 1.4. , etc. 5. Hypocrisy must not reign, our desire must be more to be good, then to seem so m Psal. 125.4. . 6. Our whole heart must be set upon God's whole Law, to have respect unto all God's Commandments. God abhors a divided heart n Hos. 10.2. , & a double heart o Iam 4.8. . 7. The mind must be set upon heavenly things, and converse in heaven p Col. 3.1. . Where these things, are happily attained unto, there the heart is upright, whatsoever defects, or infirmities be in it: these things are different in Christians, in the degrees; for there is an infancy, and weakness, in sanctification, as well as Faith. The signs of an upright heart are these: Signs of an upright heart. first, it desires perfection o Phillip 3. : secondly, it will not cease well-doing for crosses p job 2.3. : thirdly, it will serve God, though alone q josh. 24.15. : fourthly, it will not follow the eye, it is not sensual r job 31.7. : five, it rejoiceth in the love of CHRIST, above all things s Cant. 1.3. : sixthly, It will smite for lesser sins, as David's did, 2 Sam. 24. seventhly, it is constant t Psal. 78.37. Rules. . That we may attain an upright, and unblamable heart, in general; we must get a new heart v Ezek. 36.27. , in particular, 1. we must by mortification circumcise our hearts x Deut. 3.6. : 2. we must get God's Law written in our hearts y Ier 31.33. : 3. we must seek and love purity of heart z Prou. 22.11. : 4. we must keep our hearts with all diligence a Prou 4.17. : lastly, we must walk before God b Gen. 17.2. Motives. . Motives to inward holiness. First, we shall never see the righteousness of God imputed, till we be upright in heart c Psal 36.10. . Secondly, a pure heart is one of the clearest signs of a blessed man d Matth. 5 6. . Thirdly, God searcheth to find what men's hearts are, as well as what their lives are e 2 Chron. 28.9 . Fourthly, the eyes of the Lord behold all the earth, to show himself strong, with all them that are of a perfect heart f 2 Chron. 16.9. . Fiftly, light is sown for the righteous and joy for the upright in hart g Psal. 97.10. What external holiness must have in it. . Lastly, the whole 125. Psalm incites hereunto. unreprovable.] This word notes the external uprightness, or Christian perfection of life. external innocency must have in it divers things. 1. we must be free from the gross sins of every Commandment. 2. we must cease from our own works h Heb. 4.10. , keep us from our wickedness i 2 Sam. 22.23. : and not turn after the ways of our own heart k Esa. 57.17. : that is, we must be sure to cease from our particular beloved sins: 3. our families must be well ordered, both for peace, labour, and piety l Tit. 1.6.7. : 4. we must be free from Idolatry m Deut. 18.3. : from the customary sins of the tongue n Iam 3.3. : from the reign of hardness of heart o Prou. 21.29. : from hasting to be rich; for he that hasteth to be rich cannot be innocent, as the Proverb is. Lastly, we must love our enemies, Matth. 5. ult. That we may attain hereunto, we must walk in the way of good men, Prou. 2.20. we must set good Laws, ever before us, and let them be our warrant, 2 Sam. 22. 23. we must not be destitute of heavenly gifts, 1 Cor. 1.6.8. In his sight.] These words may be referred, either to our presentation, or to our sanctification. And whereas some would think that they overthrow the former sense of the words, and prove, that he entreats here of our holiness in God's sight by justification, they are deceived; for they may find these words given to sanctification, ordinarily in Scripture, as Luke 1.6.7. Hebr. 13▪ 21. 1 john 3.22. revel. 14.5. The words being referred to Sanctification, import four things. First, that what we are, or do, is in his presence: so the words used, Luke 2.18. & 13.26. Acts 10.33. Secondly, that God is a witness of all we do: so the words used, Luke 8.47. 2 Cor. 7.12. Gal. 1.20.. Thirdly, that God accepts of what is truly good, in any measure, Luke 1.75. Fourthly, that God highly prizeth all that is good in the good, Luke 1.25. 2 Tim. 2.3. & 5.4. As the words there used show. Verse 23. If ye continue grounded, and stablished in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard. THe second part of the Epistle, The division of the third part of the Epistle. viz. the proposition of Doctrine, hath been handled hitherto, from the twelfth verse unto these words. In these words, and those that follow, to the end of the second Chapter, is contained the third part of the Epistle, viz. matter of exhortation: wherein he both persuades and dissuades. The persuasion is contained in this verse, and the rest, unto the eight verse of the next Chapter. The dissuasion is from verse 8. of Chapter 2. to the end of the Chapter. In the persuasion, the Apostle exhorts them to perseverance, both in Faith and Hope: where is to be observed: 1. the exhortation itself, in the beginning of this verse, and the reason to enforce the exhortation, in all the verses following. The exhortation is twofold: first, to perseverance in Faith, in these words, if ye continue grounded and stablished in the faith: secondly, to perseverance in hope, in the next words: and be not moved from the hope of the Gospel, whereof ye have heard. From the Coherence, and general words of the Exhortation, Consideration of the doctrine from the Coherence. we must observe, that God's Children after they have gotten true grace, & were comforted in their reconciliation, must look to their Faith and Hope. It is not enough once to get Faith & Hope, but after they are conceived in us, they must be daily looked to: for the just must live by his faith: Hebr. 7.5. Hebr. 11. Ephes. 3.16. Acts 15.9. 2 Tim. 3.15. 1 john 5.4. It must be to him according to his faith, not according to his friends, money, labour, means, etc. By faith he must draw virtue out of all God's ordinances: by faith he must purge his heart of his daily sins: by Faith and Hope, he walks with God, and overcomes the world. This may greatly reprove man's carelessness; men look to their Grounds, cattle, Shops, etc. but who looks to their Faith and Hope? If you continue grounded and stablished in the faith.] here are two things: first, the manner of the propounding of the exhortation, viz. with an If: secondly, the exhortation itself: where note; 1. the duty, continue: 2. the manner, of the duty, grounded and stablished: 3. the object, in Faith. Why propounded with an If. If.] The Apostle propounds this Exhortation with an If, because he speaketh to a mixed multitude, among whom were many that would not continue; and thereby show they were not truly reconciled. Yea, it was needful that the godly amongst them, should have it thus doubtfully set down, that so they might be more careful to settle, and establish themselves in the Faith, that they might hold out in it. As this (If) looks upon the wicked, it shows, that in places where the Gospel gathers souls to God, Men will fall away: look for it. many that for a time were forward, and greatly affected, will afterwards fall away. And therefore God's servants, both Ministers and People, should look for Apostasy, and not be overmuch troubled when they see any fall away. What makes many fall away. It is not amiss to consider by what means, or motives, men are plucked away from the love of the truth. Some fall away for hard sayings a john 6.30.42.52.60.61. etc. , some cannot follow Christ long, because of their carnal friends: others are corrupted with lewd company: others cannot bear the reproofs of their faults; and if they be reproved, either they will lift Amos away from Bethel, or they get themselves away from hearing Amos. Some hear this Sect every where so ill spoken of, that they will be better advised ere they settle upon such courses. And the rather, because they do not see the multitude set out with them, or great men yield any countenance to such strict courses. Others are seduced by time-serving flattering, false, or corrupt teachers, who (labouring to hinder the efficacy of the doctrine of painful Ministers) hope to accomplish either the stopping of their mouths, or the increase of their bonds, or at least their disgrace with the people b Ezek. 13.19.20.22. 2 Tim. 3.12.13.14. Heb. 3.12.13. . Others are ensnared with the earthly things, and forsake the sincerity of the truth, to embrace this world with Demas. Many fall away for the Cross, and all are catched with the deceitfulness of some sin. Quest. But may the faithful fall away and not continue? Answ. The faithful may lose, The faithful may fall away, in some respects. and fall from 1. some degrees of innocency of life. 2. Some degrees of the working, and efficacy of God's Spirit. 3. Some degrees of Communion with Christ. Their Communion may be lessened, though their union can not be dissolved. 4. from Faith, of which he makes mention here. Quoad sensum. Quoad gradum. Quoad actum. Quoad doctrinam. Quoad media doctrinae. And thus they may fall; in respect of sense: in respect of some degree: in respect of some acts of faith: in respect of some doctrine of faith: and lastly, in respect of the means of the doctrine of faith: But there are seven things from which the Elect can never fall: first, they can not lose eternal life, john 10.29. secondly, confirming grace in some measure, Psal 14.5. thirdly, Seven things from which the Elect can never fall. Psal. 94.14.145.14. Mosques to continuance. remission of sins past, Esa. 43.25. fourthly, the seed, either of doctrine, or grace, 1 john 3.9. Fiftly, the spirit of sanctification. Sixtly, the habit of Faith, Luke 22.32. seventhly, union with CHRIST, john 17.22.23.26. Continue.] Three things I propound concerning perseverance. First, some reasons to move us, to labour, to hold out, and continue. Secondly, rules to be observed, that we might continue. Thirdly, the helps the faithful have to further their perseverance. For the first: Unless we continue, we shall never have the full truth of God, nor be made free by it: nor have found comfort, that we are the Disciples of Christ c john 8.31.32 . Neither is any man fit for the kingdom of God, that puts his hand to the plough, and looks back d Luke 9.62. . The branch cannot bear fruit, except it abide in the Vine e john 15.4. . And, if they continue not with us, it is because they were not of us f 1 john 2.19. . It had been better (for men) never to have known the way of righteousness, then after they have known it, to turn from the holy Commandments, delivered unto them. For if after they have escaped the pollutions of the world, through the knowledge of jesus Christ, they be again entangled, and overcome; the latter end will be worse than the beginning g 2 Pet. 2.19.20. . Yea, the very children of God by backsliding, may fall into a miserable condition; the powers of Hell may assault them h Psal. 77.11. . They may go to the grave with unrecoverable affliction: yea, they may lose some graces, without all restitution in this world: as the joy of their salvation plerophory, or full assurance, etc. For the second: Eight rules for continuance. If thou wouldest continue, thou must observe eight rules. First, thou must get a continuing faith: get thee an infallible assurance of God's favour, arising from the wise Application of God's promises, and the sure witness of God's spirit i john 6.40. . Secondly, thou must at first be thoroughly cleansed of all thy filthiness; making conscience to repent of all sin, and have respect to all God's Commandments. And thou must be sure thou get a new heart: for the old heart is deceitful, and will not hold out in any thing that is good k Ezek. 36.26.27. . Thirdly, thou must continue to use the means of preservation: thou must still hear, pray, read, confer, meditate, and receive the Sacraments; for the spiritual life is preserved by means, as well as the natural. Fourthly, thou must join thyself to such as fear God, in the society and fellowship of the Gospel. The affections, and desires of many, are blasted, and soon vanish, like a morning cloud, for want of communion with such as are able to direct, comfort, admonish, or encourage them l jer. 32 39.40. Phil. 1.5.6. . Fiftly, thou must see to it, that thou get knowledge, as well as affection m Hos. 2.19.20 Psal. 145.20.14. ; and affection as well as knowledgen. Sixtly, thou must so receive the truth of the doctrine of Christ, as thou be also ready and willing, to confess it, and profess it, amidst the different opinions, and humours of men o Math. 16.16. . Thou must be a sheep; meek, tractable, profitable, sociable, innocent: for boisterous, conceited, perverse, unteachable natures will never hold long p john 10.28. . Lastly, thou must be ever wary, and take heed of cross teachings, and the puffs of contrary doctrine: and withal; take heed of coldness, in following the truth, and of discord, with such as fear God. Many times personal discords work through men's singular corruptions, apostasy from the truth once received q Ephes. 4.13.14 . The sum of all is; that, if we get a justifying faith, and be once assured of God's favour; if we at first make a through reformation; if we daily stick to, and wait upon the means; if we converse with God's children; if we have wise affections, that are warmed with piety, and showed with discretion; if we make a sound profession of the sincerity of the truth; if we be meek, and teachable, and follow the truth without coldness, or contention, we shall never fall, but continue as Mount Zion, that cannot be moved. And out of all this we may discern the cause of the backsliding of many, either they were deceived by a temporary faith; or neglected the constant use of God's ordinances, or were slightly in mortification; or they forsook the fellowship of the Saints; or they were tossed with contrary doctrine; or they were people of unruly affections; or were seduced by secret lusts. Helps for continuance. For the third: though it be a hard work to continue, by reason of the infirmities within us, and the impediments from without us; yet a Christian hath great helps to further him in perseverance: he hath helps, first, from the Saints, and is furthered by their example, by their exhortations, and by their prayers r Hebr. 12.1. & 10.24. 1 Tim 2.1. : secondly▪ from the immortal seed which is within them, which hath as great aptness to grow as any seed in Nature: and is a seed that is sown for continuance, even for Eternity itself s 1 john 3.9. . Thirdly, from the easiness and grace of the Covenant, in which they stand in favour with God. And here it would be observed how the words of the Covenant run: for when God saith, He will make his everlasting Covenant, his promise is, that he will not turn away from them, to do them good: and his fear he will put in their hearts, that they shall not depart from him t jer. 32.4. . And in another place he saith, he will not only cleanse them, but he will give them a new heart, and take away the stony heart out of their bodies, and put his spirit within them and cause them to walk in his statutes, and to do them u Ephes. 36.26.27. . Fourthly, from the spirit of God, which is in them; for the spirit sets the soul at liberty x 2 Cor. 3.17. : and furnisheth it with graces y Gal. 5.22. : sealeth up unto the day of redemption z Ephes. 1.14. : strengtheneth the inward man a Ephes. 3.16. : shows the things given of God b 1 Cor. 2.12. : is a perpetual comforter c john 14.16. : leadeth into all truth d john 15.13. : frees from condemnation, and the rigour of the Law e Rom. 8.1.3.10 Zach. 12.12. , Rom. 8.1.3. is life for righteousness sake, ver. 10. mortifies the deeds of the flesh, verse 13. bears witness that they are the children of God, verse 16. is a spirit of prayer, to cause them to cry Abba Father, verse 15. helps their infirmities, and makes request for them, verse 26. Fiftly, from CHRIST: for from Christ they have protection, john 10.18. Influence, john 15.1.4.5. Intercession, by which he covers their sins and infirmities, presents their works in his merits, and moveth the Father to keep them from evil, etc. john 17.9.11.15.17.22. Sixtly, they have helps from his Ordinances; for by Prayer, when they ask according to Gods Will; they may be sure to have any thing, 1 john 5.14. And by the Sacraments, Faith is confirmed, and sealed, and Grace nourished. How many ways the word furthers continuance. And by the Word they are many ways furthered. I take but only the 119. Psalm, to show how our continuance is helped by the Word. It redresseth our ways, verse 9 It keeps from sin, verse 11. It strengthens against shame and contempt, verse 22.23.143. It quickens, and comforts, verse 25.28.50.54.93.111. It makes free, verse 45. It makes wise, verse 98.100. It is a Lantern to our feet, verse 105.130. It keeps from declining, verse 102.104.118.155.160.165. Lastly, they are helped by the promises that concern perseverance, and preservation, and falling away: such as are contained in such Scriptures as these, john 13.1. 1 Cor. 10.13. Rom. 8.29. Psal. 84.12. 1 Tim. 4.18. revel. 2.25.26. Grounded, and stablished in the faith.] It is not enough to get Faith, and continue in it; but we must be grounded and stablished: and when he saith, stablished in the Faith, we must understand, the Doctrine, profession, exercise, assurance, and effects of Faith. And this establishing, and grounding of our hearts, hath in it four things, to wit, particular Knowledge, Certainty, Resolution, and Contentment. To be thus established, The privileges of an established and grounded heart. would fortify us against all the changes, and alterations of estate, or Religion in aftertimes: and as the Coherence imports, it would much further us, in the attainment of an unstained and unrebukable life: whereas of doubting can come nothing but the shunning of God, the liberty of sin, and desperation, and the like. Besides, this grounded establishment in Faith, would free our profession from the dishonours, which an unsettled or discontented Faith, or life, doth cast upon vs. Atheists, Papists, Epicures, and Belly-gods, if this were in us, would be astonished to see the power of Religion, in our resolved contentment, and to consider how unmovable we were; so as the gates of Hell could not prevail against vs. Besides the unsearchable solace that a peaceable and restful conscience would breed in vs. That we might be thus grounded, What we must do, that we might be grounded and stablished. and stablished, divers things are carefully to be observed. 1. We must be founded on the Prophets, and Apostles f Ephes. 2.20. ; we must be daily conversant in the Scriptures. 2. We must be much in prayer, but in practice of prayer; we must nourish the hatred of every sin; and daily labour to increase in the reformation of evil. And it is a great help to be much with such as fear God, and call upon God with a pure heart. It would much establish us, to see the faith, affections, fervency, and power of God's spirit in others, in prayer g 2 Tim. 2.19.22. . 3. There is a secret blessing of God, in settling a man's heart, follows upon well doing: so as to be abundant in God's work, is a great means of steadfastness; whereas a fruitless and barren life, is both uncomfortable, and unsettled h 1 Cor. 15.58. 1 Tim. 6.19. . 4. We must pray God to give us a free and ingenious spirit i Psal. 51.12. What a free spirit is. : we must pray to God to give us a mind, cheerful, speedy, full of incitations to good, glad of all occasions to do good: free from the stain of the sins of the Time, Nation, or Calling, and from the reign of former lusts, inclinable to serve God, and our Brethren by Love: fearing the Gospel more than the Law, and God's goodness more than his justice. 5. We must set an order▪ in Faith and Life. It is exceeding behoveful in matter of opinions, to deliver up our souls to some sound frame of Doctrine, in which we will ever quietly rest; and in matters of life, to gather out of the Commandments a platform of living, that might fit our own cause k Pro. 4.26. . 6 We are not usually settled, and soundly stablished, till we have been shaken with affliction, and have gotten the experience which the Cross learns us l 1 Pet. 5.10. . Lastly, we must consecrate ourselves to God, endeavouring daily to practise what we daily hear: for he that cometh to Christ, and heareth his sayings, and doth them, is like a man which hath built a House, and digged deep, and laid the foundation on a Rock; and when the flood arose, and the stream beat vehemently upon that house, it could not shake it, because it was founded on a Rock m Luke 6.48.49. . Quest. What should be the reason why many after long profession, and much hearing, Quest. Ans. and some comfortable signs of assurance, at sundry times conceived, should yet be unsettled, and distracted, and show so much perplexity and want of firmness, The causes why many after long profession, and some signs of hope, are still so unsettled. either in contentment or practice? Answ. This is occasioned diversly. First, sometime for want of a distinct direction, or careful examination, about the Application of the signs of God's favour: some Christians have not the signs clearly & distinctly collected: others that have them, & know the use of them, grow slothful and negligent, and are justly scourged with the want of the glory of this establishment. Secondly, sometimes it comes to pass, for want of using private means more conscionably; as Reading, Prayer, or Conference. Thirdly, it is so sometimes with Christians, because of some sin they lie in, without repentance; there may be some sin, which they too much favour, and are loath to forsake, whether it be secret, or more open. Fourthly, unfruitfulness, and barrenness in good works may cause it: for if Faith did bear fruit upwards, it would take root downwards. Fiftly, many are grievously pressed, under legal perfection, being not able distinctly to discern the benefit of the Covenant of grace, in freeing them from the curse, and rigour of the Law. The ignorance of this one point, hath, and doth cover the faces and hearts of millions of God's Servants, with a perplexed confusion, and fear without cause. Sixtly, many professors live in much unrest, for want of discerning things that differ, and the right use of Christian liberty. seventhly, there is a kind of lukewarmness in practice, after hearing, which is in many scourged with the withholding of this rich grace of spiritual steadfastness. I say, lukewarmness in practice: for it may be observed, that many hear with great affection, and continue to be stirring, in expressing their liking of the Word, and yet are exceedingly negligent in the conscionable and daily practice of such rules, as in the ministry of the Word they seem to receive with admiration, and great liking. eightly, this comes by reason of the want of patience, and a meek spirit: some Christians are froward, passionate, transported with violent affections, either of anger, or worldly grief: and these seldom or never, gain any long rest, or continual contentment: troubled affections, greatly hinder settledness, even in the best things. To conclude, many professors revolt to the world, and give themselves to an unjustifiable liberty, in following either their profits, or their pleasures. And therefore no marvel, though Grace and true Religion, thrive so slowly in them, when they eat up their hearts and lives with these cares and delights of life. Hitherto of Faith. Now of Hope. Be not moved away from the hope of the Gospel, whereof ye have heard.] Though by Faith we are interressed in GOD'S favour, and our souls garnished on earth with divers graces, as the fruits of Faith, and our lives protected with celestial privileges; yet the glory of our kingdom is neither of this world, nor in this world. Hope must guide us to future things, as well as Faith to present: and therefore the Apostle Peter doth with great reason teach us to bless God, for begetting us again to a lively hope n 1 Pet. 1.3. : our whole happiness may be branched out into these two parts. First, what we have already on earth; and secondly, what we look to have hereafter in Heaven. The one, Faith procures, the other, Hope assures. Now in that we have not all our happiness here, but hope for it else where, it should teach us divers things. First, we should effectually pray unto GOD to give such sound wisdom, and revelation, by his word and spirit, that we may indeed know this hope of our calling o Ephes. 1.18. . Secondly, in all troubles, we should be the more patient, seeing we hold our full and final deliverance, when we shall feel no more troubles or crosses, by Hope. Perfect salvation is had here only by Hope p Rom. 8. . Thirdly, when our friends go out of the world, such as were dear unto us in the bonds of grace, we should not mourn immoderately for them; for that were to proclaim our want of knowledge, or want of sense and feeling, in the thoughts of the happiness of another world q 1 Thes 4.13. . Yea, fourthly, seeing the greatest part of our happiness is yet to come, we should learn to place our joys in the contemplation of Heaven, according to the Apostles direction; who biddeth us rejoice in hope r Rom. 12.12. . And lastly, we should prepare for death, and wait when the time of our changing should come, that we might enjoy the glorious liberty of the sons of God. Not moved away.] Doct. It is not enough to have hope, but we must get to be unmovable in it: for as the Author to the Hebrews shows, we should be diligent to get and have a plerophory, or full assurance of Hope to the end s Heb. 6.11. . We must hold fast the confidence, and rejoicing of hope t Heb. 3.6. . This is our sure and steadfast Anchor, to which we should in all storms have our refuge, to hold fast by it v Heb. 6.18.19 . The Use is twofold: first, it may reprove that unsettledness, and discontentment is found in men, Note. in the times of their affliction, when every cross can move them away from their confidence. We would think him a strange man, that in time of peace, would walk up and down with a Helmet on him, and when he were to go into any battle, or fray, in the midst of the fight, when it was at the hottest, would take his Helmet, and throw it off him. And yet so strange are we. In prosperity, we out-brag all men with our hope in God, and our strong confidence; but when the Devil, or the World, begin to deal their blows, and to molest us with sharpest assaults, than we grow heartless, or impatient, and throw away our hope, when we have most need of it. Secondly, it should teach us to labour after this unmovableness of hope; which, that it may the better be done, two things are to be looked to. 1. that our hope be a true hope: 2. that we use the means to make this hope unmovable. And for the first, we must consider three things. First, what hope is not true hope. Secondly, what persons have no hope. Thirdly, what are the effects or properties of true hope. Some things of many, in each of these, shall be instanced in. First, What hope is not true hope. there is a hope, of which men shall one day be ashamed: such is, men's hope in their riches x Psal. 52.7. ; in the arm of flesh y Ier. 17.5. ; in oppression, vanity, and sin z Psal. 62.10. : in the instruments of deliverance, as the Bow, or Sword, etc. * Psal. 44.6. : in the deceitful conceits of their own brains a Esa. 28.15. , or in their civility of life. This is to trust in Moses b john 5.45. . All these, and other such like hopes, are egregiously vain. Secondly, there are many sorts of men in the world, concerning whom it is plain in Scriptures, Who have not true hope. they have not hope. For in the general, there is no hope in any unregenerate man c 1 Pet. 1.3. Ephes. 2.12. ; and in particular it is clear, there is no true hope. First, in the ignorant, Psal. 9▪ 10. Secondly, in profane men, that make not conscience of sin, Psal. 115.11. Thirdly, in the presumptuous, that bless their hearts against the curses of the Law, Deuter. 29.19. Fourthly, in the hypocrite; for though he have woven to himself, out of the bowels of his poisonous breast, a fair web of hope, yet it shall be as the house of the Spider, one swoop of God's Besom shall easily lay him and his hope in the dust of misery d job 8.13. . Lastly, it is not in workers of iniquity, that make a Trade of sin, and every day plod about mischief. Thirdly, true hope is most stirring in affliction, and then it shows itself by four things. Which are the effects or properties of true hope. First, By Profession: it will not only know, but acknowledge that truth, which is according to godliness e Tit. 1.1.2. . It will confess, & profess; whereas the common hope, seldom, or never at any time, holds it convenient to be so forward. Secondly, by Abnegation; for it will endure scorns, losses, temptations, oppositions, etc. It is not moved away by the carnal reasons of the flesh; the disdain of carnal friends; the violence of unreasonable adversaries, or the like: the chain will not fear it, nor the reproach shame it f 1 Tim. 4.10. . It will be busy, though it have no thank for his labour g Act. 28.20. : And secretly, it will not haste to ill means, to get out of distress h Esa. 28.15.16 : Whereas the common hope is frighted with the noise of a chain, and put out of countenance with a scoff of disgrace: it will speak CHRIST fair, but lose nothing for his sake: it likes preaching well, but it will never believe it is so as the Preacher says: it loves GOD above all, but yet it must have a care to see to it, at any hand, that such and such friends be not displeased: it will be better advised then to be in danger of such and such troubles. And if it be hard be stead, it will venture to send to a Wizard, to use now and then a lie, or an oath, or a little fraud, and false dealing, etc. Thirdly, by Mortification: He that hath this hope, purgeth himself, that he may be pure, as Christ is pure i 1 John 3.3. . It stirreth up to much prayer, confession, sorrow, fasting, and spiritual revenge. He that hath most hope, is most in the humiliation of his soul. It is not as the world conceives, that Mortification is the way to desperation: but the common hope hath no hands to do good works; nor eyes to shed these tears; nor stomach to abide this fasting; nor flesh to endure this revenge; nor tongue to speak this language. Fourthly, by Perseverance: It will not cease from yielding fruit k jer. 17.8. . job guided by this hope, resolves to trust still in God, though he kill him l job 13.15. : but the common hope will be sure then to fail when there is most need of help. What we must do, that we might be unmovable. Now that we might be unmovable in this Hope, we should wait patiently upon God's ordinances, that we might abound in the comforts of the Scriptures, increasing in Knowledge and Wisdom m Rom. 15.4. Prou 24.14. : but especially, we must stick to the Word preached, and never give it over n Ephes. 1.1.4. : nourishing every grace of CHRIST o 2 Thes. 2.16. : and we must be much in prayer p Psal. 62.8. & 61.2.3. , and soundly careful to deny all ungodliness, and worldly lusts q Tit. 2.12.13. job 11.14.15. . Thus of the Duty, and the Object [Grace.] Now of the Means, by which it was wrought, which was the Gospel preached. Of the Gospel.] Doct. The Gospel is the ordinary means to breed hope in a man's heart r 2 Tim 2.10. Rom. 1.16. , and therefore it is called the Gospel of the Kingdom; and the Gospel of Salvation s Math. 4.13. Ephes. 1.13. . And the Gospel breeds hope, as it shows us the Doctrine of our reconciliation with God; and as it contains the promises of the Covenant of Grace; and as it shows our deliverance from the rigour and curse of the Law: and lastly, as it shows Christ crucified, with all his merits. Of which ye have heard.] Doct. The Gospel is then most effectual when it is preached: and more particularly, what efficacy is in preaching, may appear by these Scriptures following: Psal. 51.8. Esa. 55.4. Luke 4.18. Rom. 10.14. 1 Cor. 1.21. etc. Acts 10.36.42 & 15.21. 2 Cor. 1.19.20. Gal. 3.1 1 Tim. 3.16. Tit. 1.3. Again, in that the Apostle allegeth the efficacy of the Doctrine they heard▪ to prove that they ought not to be moved away from it: we may note, that that Doctrine which converts souls to God, is true; and men ought to continue in it. The Apostle, 2 Cor. 3.2. proves his Doctrine to be true, by this seal of it: and this must comfort faithful Teachers, against all the scorns of men, if they gather souls to GOD, and breed hope in God's people. And the people must hence confirm themselves in their resolution, to stick to their Teachers, when God hath given this Testimony to their ministries. Thus of the Exhortation. The Reasons follow: 1 From consent of the Elect, Vers. 23. 2 From the testimony of Paul, Vers. 23.24. 3 From the testimony of God, Vers. 25. 4 From the excellency of the Doctrine of the Gospel, Vers. 26. 5 From the excellency of the subject of the Gospel, Vers. 27. 6 From the end or profitable effect of the Gospel, Vers. 28. 7 From the endeavour of Paul, Vers. 29. Which was preached unto every Creature under Heaven.] These words contain the first reason, and it stands thus: In as much as the doctrine taught you, is the same Doctrine that hath been taught to, and received by, all the Elect; therefore ye ought to continue in it, and never be moved from the Grace wrought by it. Quest. Quest. But was the Gospel preached to every Creature under heaven? Ans. Ans. Some understand the meaning to be this: that the Apostle intends to note, How the Gospel was preached to every creature. by the preaching of the Gospel to every Creature, only thus much; That it was now no more confined in judea, but was published to Gentiles as well as jews: and so it was preached to every Creature, in as much as all mankind had as much interest as the jewish Nation. Others think the speech imports no more, but that the fame of the Gospel was spread by the Merchants and other that lay at Rome, jerusalem, and other great Cities, unto all known Countries of the world. Others think it is no more than if he had said, it was published far and wide: as in john they say, the whole world goeth after him; but they mean a great multitude; an usual Hyperbolical speech. Lastly, others think, that when he saith, it was preached, he meaneth it should be preached to every creature; the time past being put for the time to come, to import, that it shall as certainly be done, as if it had been done already. But I take, it is meant of the preaching of the Gospel by the Apostles and Evangelists, in the conversion of so many Nations to the Faith of Christ. There may be seven Observations gathered out of this speech of the Apostle. First, that Doctrine only is true which is agreeable to the Doctrine of the Apostles, by which the world was converted to God. Secondly, we may see that no power is like the power of the Word of GOD: here it converts a world in a short time: And our eyes have beheld that it hath almost in as short time restored a world of men, from the power of Antichrist. Thirdly, we may by this phrase be informed, that the words, all, and every one, are not always in Scripture to be understood universally, of all the singular persons in the world, as the universalists conceive. Fourthly, they were but a few Fishermen that did this great work, and they were much opposed and persecuted, and in some less matters they jarred sometime among themselves. Whence we may observe, that Doctrine may be exceeding effectual, though 1. but few teach it; 2. though they be but of mean estate and condition; 3. though it be opposed by cross and contrary teaching; 4. though it be persecuted; 5. though the people be indisposed and muzzled in sin and superstition, as these Gentiles were; 6. though the Preacher be often restrained; 7. though there be some dissension in less matters. The fift thing that may be gathered hence, is, that in the conversion of sinners, God is no respecter of persons; men of any age, nation, sex, condition, life or quality, may be converted by the Gospel. And sixthly, it is plain here, that preaching is the ordinary means to convert every creature: so as ordinarily there is none converted but by preaching. Lastly, if any one ask what shall become of those nations, or particular persons, that never yet heard of the Gospel; I answer, the way of God in divers things is not revealed; and his judgements are like a great deep: It belongs to us to look to ourselves, to whom the Gospel is come. Thus of the first Reason. The second Reason is taken from the testimony of Paul, and he gives a double testimony; 1. By his Ministry; 2. By his Sufferings. Whereof I Paul am 'a minister.] Out of these words many things may be noted: First, in that the Apostle, notwithstanding all the disgraces and troubles that befell him for the Gospel, doth yet lift up the mention of his ministery therein, as an inducement to the Ephesians: It may teach us, that the glory of God's truth is such, as no man need to be ashamed to teach or profess it; nay, there can be no man or woman, to whom it may not be their chiefest glory, whatsoever carnal Worldlings or timorous Nicodemites conceive of it. Secondly, in that so great an Apostle doth not disdain to yield his testimony, of purpose to show that Epaphras their Preacher had taught nothing but what he had likewise taught: it showeth that it is the property of faithful and humble Ministers to strengthen the hearts and hands of their Brethren; though they be their inferiors, and then it will follow, that they are proud, and envious, and malicious persons, that by cross teaching labour to increase their bonds, whom God hath honoured with success in their labours in the Gospel: such are they, that in many places strive to pull down as fast as others build, making havoc in the Church, and bending their whole might in their ministry to hinder the sincerity of the Gospel, and the conversion of sinners. Thirdly, in that the Apostle urgeth his own testimony, [I Paul,] it showeth that the testimony of one Apostle is better than a thousand others; One Paul opposed to many false Teachers: which should teach us to converse much in the Doctrine of the Apostles and Prophets (which are of like authority.) And the rather, because the best of other men may err; nay, have erred: and therefore a heap of human testimonies should be of no value against one Scripture. And as the people should try the Spirit by this witness, so should Preachers make conscience of it, to take more pains to inform the consciences of the people, by the testimony of the Word, then by human authority, of what sort soever. Fourthly, in that here is but one Paul, that comes in, to confirm the truth of the Gospel, it shows that many times the soundest Teachers are the fewest in number. Here it is so in the best times of the Church: so it was before; there was but one Michaiah for four hundred false Prophets: so in Christ's time there was a swarm of Pharisaical, proud, vainglorious, hypocritical, silken Doctors, that loved the chief room, and sought pre-eminence, teachers of liberty and strife, defenders of traditions, and their own glory and greatness, when Christ and his Disciples were by their envy scorned, as a few precise singular fellows. Fiftly, in that the Apostle styleth himself by the name of Paul, and not of Saul it may intimate that men truly regenerate hate the vain name of their unregeneracy: it is a foul sign when men can glory in the titles and names of their lewdness and sin past. Lastly, in that the Apostle termeth himself a Deacon, (for so the word translated Minister, is in the original) it notes his great humility: it was a happy time in the Church, when the Apostles called themselves Deacons: and then began the Church to decay in true glory, when Deacons would needs be Apostles: great titles have ever been dangerous in the Church. Thus of the second Reason, and the 23. Verse. Verse 24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which is the Church. THese words contain the Apostles second testimony, and it is taken from his sufferings for the Gospel: and he conceiveth that they have great reason to persever in the love of the truth, since he hath with joy endured so many things for the confirmation of the doctrine he had taught. In these words I note two things: First, the Apostles joy in affliction: secondly, the Reasons which moved him unto this rejoicing. His suffering in which he doth rejoice, he amplifies by the time [now;] and the divers sorts of crosses he endured, which he expresseth indefinitely, when he saith plurally, [my sufferings;] as also by the use of them, [for you,] that is, for confirmation of your Faith and encouragement. The Motives are four, first, because they are [the afflictions of Christ,] secondly, because they are laid upon him by the Decree of God; his measure is set him, and he hath almost done his task, he is ready to die: thirdly, because they are but [in his flesh:] fourthly, because they were for the good of [the Church.] Now rejoice I in my sufferings.] Doct. God's Children have much joy; The godly rejoice in afflictions. even in affliction they are cheerful, and with great encouragement, they bear their Crosses a Rom. 5.3. james 1.2. 2 Cor. 7.4. & 8.2. Heb. 11.37. : and if any ask the reason why they are so glad in their affliction and trouble; I answer, God's Servants are the more cheerful under crosses, because they know: first, that the Prince of their Salvation was consecrate through affliction b Heb. 2.10. . Secondly, that their Saviour did therefore suffer, that he might succour them that suffer c Heb. 2.18. john 16.33. . Thirdly, that the sting is taken out of the Cross, and therefore it is not so painful to them as it is to the wicked men. Fourthly, 2 Cor. 1.5. etc. that the same afflictions are upon their brethren that are in the world d 1 Pet. 5.9. . Fiftly, The reasons why the godly are so cheerful in affliction. that the way to life is such a kind of way, a straight & narrow troublesome way e Mat. 7.4. . Sixtly, that after all their troubles are a while borne in this world, they shall have rest with the blessed in heaven, when the Lord jesus shall be revealed, and better & more enduring substance, than any here they can want or lose f Heb. 10.34. 2 Thes. 1.6.7. . Yea, that their afflictions are to be accounted a part of that treasure that they would lay up against the last day. seventhly, that God will in the mean time comfort them in all their tribulation g 2 Cor. 1.4. . Eightly, that their manifold temptations serve for great use; as for their trial of their precious Faith, and refining of all Graces, with the purging out of much dross and corruption in their natures h 1 Pet. 1.6.7. . Ninthly, that no afflictions can separate them from the love of God in Christ, with many other reasons, which I might instance in, besides those mentioned in the end of this Verse. If any yet ask, how God's Seruans have attained to such joy, since there are worlds of people, that in their troubles, could never be induced to conceive of such contentment, by any reason could be brought them; I answer, that there are divers things in God's Children, which are not in wicked men; which are great causes of, and helps to joy in tribulation: As, first, they will receive the light, and treasure up holy knowledge, which they find singular use of in their Troubles: whereas an ignorant mind is usually attended with a distempered hart i Heb. 10.32.34 . Secondly, they have Faith in God, and carry about in their hearts the warm and inflamed love of jesus Christ, and are therefore able to trust in God's providence in any distress k 1 Pet. 1.7.8. . Thirdly, God's Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sufferings which are mala poenae, evils of punishment do fall upon them, they presently run and revenge themselves upon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mala culpae, evils of sin; even their secret passions and affections, and by crucifying them, they work their peace and tranquility within themselves: for no man would be hurt by his afflictions without, if he would mortify his passions within l Gal. 5.24. . Fourthly, they are much in Prayer, and keep a good Conscience, in an upright, innocent and sincere conversation m 2 Cor. 1.5.11.12. . And lastly, the word is a continual Fountain of joy in all troubles, which keeps them from discouragement, or unquietness. Psal. 119. For you.] These words may be referred either to rejoice, or to Sufferings. It is true, God's servants do feel great joy one for another n 1 Thes. 3.7. . And to think of the grace or prosperity of other of God's Servants, is many times a great comfort in trouble. But I rather think the words are to be referred to [Sufferings] and then the sense may be, for you, that is, for the doctrine, which as the Apostle of the Gentiles, I taught you: Or for the confirmation of your Faith, and encouragement to like patience. And the rather, because the offering of him up for the sacrifice and service of their Faith, was as the consecration of the first fruits to God, upon which followed a greater blessing upon the whole Church. uses. The consideration hereof should teach God's people, not to faint at the troubles of their Teachers, since they are for them, (though to carnal reason it seems contrary,) yea, the Apostle, Ephes. 3.13. saith, it is their glory. Which also shows the vain pains that wicked men take, when they persecute faithful Teachers: for though they think thereby to plague the people, that so greatly rely upon them; yet indeed God turns all so for the best, that those sufferings are for them, and not against them. And if wicked men were thus persuaded, they would spare such wicked labour: and if the godly could believe this, it would make them unmovable in trouble; for what shall make against them, if this kind of troubles make for them? And fulfil the rest of the afflictions of Christ] Some of the late Papists gather from these words, that CHRIST did not suffer all that was needful for man's deliverance from sin, but left a deal to be suffered by his members, especially men of principal note: and hence grew their Supererogation, Satisfactory pains, and Indulgences. But that this cannot be the meaning of this place, is clear, first, because that doctrine is contrary to other Scriptures, as Esay 53.4.5.6.8.10.11.12. john 19.30. Heb. 10.1. to 15. Heb. 9 14.25.26. 2 Cor. 5.14. 1 john 2.1. Psal. 49 7. Secondly, themselves being judges, this sense brings in a gross absurdity: for if the words be understood of the suffering Christ left to his people, to endure for satisfaction for sin, than it will follow, that Paul suffered all was wanting, and so there should remain none for any other to suffer; for he saith, he suffered the rest of the sufferings of Christ. Thirdly, Calvin and Fulk say, that none of the Fathers did here thus understand the words: August. tract. 84. in john. and it is plain, that S. Augustine is flat against this sense, when he saith, Though Brethren die for Brethren, yet no blood of Martyrs is shed for remission of sins: this Christ only hath done. And Leo, a Pope, could say, The just receive, not give Crowns. And out of the fortitude of the faithful, arise examples of Patience, not gifts of Righteousness. Fourthly, the next Verse cleareth this: for he did thus suffer, according to the dispensation given him of God. Now, he was given to edify, not to redeem the Church. Fiftly, their school-divines are against them; the Gloss hath it thus, Pro vobis, i. Confirmandis in doctrina evangelii. Aquinas doubts not to say, that to affirm that the Passions of the Saints are added to make up, or fulfil the Passion of Christ, is heretical. Caietan refers the words, quae desunt unto in carne mea. The plain meaning is, that the Apostle did endure that measure of affliction that GOD in his counsel had appointed him to endure for the Name and Gospel of CHRIST, and the good of the Church, in the confirmation and encouraging of men's minds in the truth of the Gospel. Of Christ] His sufferings may be said to be the sufferings of Christ, How our afflictions are the afflictions of Christ. either as Christ is taken for the whole mystical body, (which is not strange in Scripture; for by Christ, in 1 Cor. 12. he meaneth the body of Christ,) or as he is the head of the Church: and so the afflictions of God's servants may be said to be his sufferings; either because they be such as he should suffer himself, if he were on earth; or because they were laid upon him by Christ, for the Churches good; or because they were for Christ and his doctrine; or because they deserve nothing, but all the praise is Christ's; or because of the sympathy of Christ with the Christian, who accounts them as if they were his sufferings. And in this latter sense I think chiefly, these words are to be taken: for it is certain, Christ doth so feel the miseries of his people, that he accounts them in that respect, to be his own miseries, as these places show, Heb. 4.15. Rom. 8.17. Mat. 25.42. etc. Phil. 3.10. 1 Pet. 4.13. 2 Cor. 1.4. Acts. 9.4. Hence grew that witty division of Christ's sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so as the first should be understood of the sufferings he endured in his own person, and the latter of the sufferings he felt in his members. The consideration of this, uses. that Christ accounteth the afflictions of his members to be his own, may serve for divers uses: For first, it shows that they be in a woeful case, that have aught to do against Christ Ministers, or any of his Servants. They would easily grant it, that the jews were brought into great distress, by the wrongs they did to Christ himself; then must it also follow that they cannot scape scotfree, that despise, revile, traduce, or any way abuse the Messengers or Servants of Christ, since he accounts it as done to himself. Secondly, this may be a wonderful motive to stir us up to be industrious in well-doing, and in helping and relieving the poor Members of Christ, since we are sure to have thanks and reward from Christ himself, as if we had done it to him. Lastly, in all our sufferings we should strive that we might be assured that our sufferings are his sufferings. And that it might be so, we must be sure of two things: 1. that we be found in him o Phil. 1.9.10 ; for unless we be the members of Christ, we cannot have the benefit of this Sympathy: 2. that we suffer not for ill doing p 2 Pet 4.15. etc. . Rest of his sufferings.] Doct. So long as Christ shall have a member on earth, there will rest something for him, to suffer in his members: and therefore we should learn not to promise ourselves rest and ease while we are in this world. To fulfil.] The word signifieth, either to do it in stead of another, as if the Soldier fight in his captains room; or to do it in his own course or turn, according to the appointment of his Governor, and in such proportion as is required: and thus I think it is taken here. It is certain, that all the Afflictions of the members of Christ come from God's decree, and the continuance and measure of them is appointed of God q Reu 2.8 10. Esay 27.7.8.9. 1 Thes. 3.3.4. . And therefore. it should encourage every Christian the more cheerfully in his course, and when his turn comes, to take up his cross and follow Christ, and never stand much upon the malice of men, or the rage of Devils, but to look principally to God, with this assurance, that God will deliver them when his measure is full. In my flesh.] Doct. First, God doth afflict the flesh of his Servants, he spareth not the best of his Servants herein. uses. Use is, to teach us, therefore not to pamper our flesh, but to be resolved to suffer it willingly, to be used like the flesh of Christ and the Saints. But especially, we should take heed of taking care for the flesh, r Rome 13. ult. , or serving to the flesh s Gal. 6. : It is an unseemly thing in a Christian to make very much of his flesh, but it is worse to spend his cares about it, but worst of all to let his whole husbandry be only for his outward man. Why some of God's servants are so unmovable in affliction. Secondly, great things may be suffered, and yet the soul be untouched: as here the Apostles sufferings (which were exceeding great and manifold) reach only to his flesh; they enter not into his soul. And the reason why some of God's Servants are so unmovable in their crosses, is, because they converse in heaven, and their spirits walk with God, and so are without reach of these earthly perturbations. Besides, when a man's heart is settled, and grounded in the truth, and in the assurance of God's love, what should disquiet his soul that knoweth nothing to mourn for but sin, and the absence of God? and nothing joyous, but what comes from the light of God's countenance? Thirdly, he that hath felt the troubles of the soul for sin, is not much troubled with the crosses that are but outward. Note. The use is, for great reproof of carnal Christians, that are seldom observed to grieve, but when somewhat aileth their flesh; but on the other side, are not at all touched with the miseries of the soul. As also, we should learn of the Apostle, in all outward crosses, to say with ourselves, why should I be troubled or disquieted? or rather, why should I not be joyous, since what I endure is but in the flesh? and since the Lord doth spare my soul, let him do whatsoever pleaseth him. Lastly, we may here note the wonderful love and compassion of Christ, that pitieth not only our souls but our flesh, accounting what we suffer, to be as his sufferings. Is it not enough that he should accept of the contrition of our souls, but that also he should regard the sorrows and troubles of our flesh? Two kinds of sufferings: 1. of the Church; 2. for the Church. For his body's sake, which is the Church.] Sufferings are of two kinds: Either, of the Church; or for the Church. Of the Church, are also of two kinds: Either, Chastisements, or Trials. Sufferings for the Church are likewise of two sorts: Either, Expiation, and so Christ only suffered; or martyrdom for confirmation of Doctrine, or encouragement in practice, and so the Saints have suffered for the Church. The principal Doctrine from hence is, that the particular sufferings of God's Servants, especially the Ministers, serve for the good and profit of the whole body. uses. The Use is manifold: First, we should hereby be informed to mind the good of the Church, and to seek the advancement of Religion, and the good of religious persons, above our own estate. Our care should be most for the body of Christ, and we should rejoice in any service we could do to the Church of God. Secondly, such as are called to suffer, should labour to show all good faithfulness, zeal, constancy, and holy discretion, seeing their sufferings concern more than their own persons. Thirdly, this should stir us up to pray for such as are in trouble for good causes, since their afflictions are some way for our sakes t 2 Cor. 1.11. . Fourthly, this may encourage poor Christians, that complain they have not means to do good; they may be hence informed, that if God call them thereunto, they may do good, yea, to the whole Church, by their sufferings: no wants can hinder, but that the poorest Christian may profit others, by prayer, fastings, counsel, admonitions, comfort and suffering. Fiftly, since the sufferings of the righteous are for our confirmation and encouragement, we should use the meditation of such sufferings, when we find ourselves inclinable to discouragement, or impatience, or doubting. Lastly, this greatly reproves carnal Christians, which are so taken up, generally, with the care of their natural bodies, that they have utterly neglected the care and service of the mystical Body. And in as much as men are generally so barren in doing good, it is a plain sign there is no hope that ever they would suffer for God. Secondly, further hence may be noted, that the Doctrine or Sufferings of the Saints, are no privilege or benefit to any but the true Church; and therefore Papists have no cause to boast of Peter and the Saints, so long as they remain a false Church. Thirdly, we may also observe hence, that they only are the true of Church, who are of the body of Christ; and therefore we must be sure, we be members of Christ, before we glad our hearts with our privilege in the Church. And a member of Christ thou art not, Who are members of Christ. unless, 1. thou believe the remission of thy sins; for we are engrafted only by Faith: 2. Unless thou have had in thy soul an influence of holy graces from Christ, as from the head: 3. Unless thou work the works of Christ, and bring forth the fruits of a reformed life; for thereby thou must try whether thou be a true plant in this Vine. And lastly, if thou be of this body, thou hast some room in the affections of God's Children, or else it will be hard to prove that thou art a fellow member. Fourthly, here we may see, that seldom comes there any good to the Church, but there is suffering for it; it cannot be redeemed but Christ must die: and if the merit of this Redemption be applied, Paul must die. It is an ill sign thou hast no true grace, when thou sufferest nothing for the grace thou trustest to: It is an ill sign that God is not with the Watchmen of Ephraim, when they suffer nothing for the efficacy of their doctrine. Neither may any think this may be prevented by meekness or wisdom, for the treasures of both these were in Christ, and yet he was a man full of sorrows. And for conclusion, Arguments against the cross. out of the whole Verse we may gather together a number of Arguments against the Cross: 1. Paul suffers: 2. One may rejoice notwithstanding afflictions: 3. The longer we bear the cross, the better able we shall be to endure it; this may be gathered out of the word [Now.] 4. They are such as Christ accounts his: 5. They come from the decree of God: 6. Their measure is set by God: 7. We bear them but in our course, others have gone before us, and after us must others follow: 8. Christ suffered the great brunt of God's wrath; our sufferings are but small relics, or parcels, that are left behind. 9 The measure will once be full, and that shortly: 10. They are but in the flesh for the most part: 11. Christ respects the troubles of our flesh, as well as the affliction of our spirit: 12. We must profit the Church by our sufferings. Verse 25. Whereof I am made a Minister, according to the dispensation of God, which is given to me, for you, to fulfil the word of God. IN this Verse is contained the third general Reason: and it is taken from the testimony of God. Wherein he shows, that they ought to continue in the Doctrine they had received; because God by a special dispensation, had ordained him, and the rest of the faithful teachers, by their ministries, to serve to the good of the members of Christ, by fulfilling and accomplishing thereby whatsoever concerns the salvation either of jew or Gentile. In this dispensation I consider five things: First, who is the Author of it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. GOD: Secondly, what kind of dispensation it is, viz. a household Administration, for so the word importeth: Thirdly, what he dispenseth; viz. the service of his Ministers: Fourthly, how he dispenseth; viz. by granting out a Commission to them in particular, unto me is given: Fiftly, to what end; viz. To fulfil the word of God. From the Coherence with the 23. Verse, I note, that if men would be established in Faith and Hope they must be subject to the power of the ministery of God's Servants. From the Coherence with the former Verse, I note that if the Ministers of CHRIST do find that their service is available and powerful to profit the souls of the people, they must not think it strange, that they fall into many tribulations. From the general consideration of the whole Verse, I observe, both the dignity and the restraint of the Ministry. The dignity of a Minister stands in three things: first, that he is God's Ambassador: Secondly, that by his Commission he is sent unto God's people, who are the only Worthies of the world: thirdly, that a great part of the efficacy of the word, rests by God's appointment upon him and his Office. The restraint is likewise in three things: first, he is a Minister or Servant; not a Lord or Saviour: secondly, he receives his commandment from God: he must not run of his own head, nor hold his office by mere human ordination: thirdly, the word of God must be his ground and rule, for all his dealing, in dispensing the things of God. Of God.] God is the dispenser of all good things to the Church, but in special of the Ministry of his Servants, both in respect of the Embassage, and the calling of the Ambassador; and in respect of the efficacy of the Embassage; both in the preparation and power of the Teacher, and in the hearts of the hearers. uses. Which should teach us especially two things: First, in the Churches want of able Ministers, to seek to GOD, the great Lord of the Harvest, to send forth more Labourers. And secondly, we should reverence God's Ministers, in as much as they are the Dispenser's of God's Secrets a 1 Cor. 4.1. . Ministers also may hence learn, to execute their Commission with all diligence b 2 Tim. 4.1.2. : In the declaration of the truth, approving themselves to men's Consciences, in the sight of God c 2 Cor. 4.2. & 2.17. : with discretion d Mat. 24.45. & 13.52. , as becomes Servants of God e Tit. 1.7. etc. , rebuking sin with all zeal and power f Mich. 3.8 . Lastly, hence ariseth the woeful estate of such Ministers as preach not the Gospel g 1 Cor. 9.16. , and of such People as hear not Gods Ministers h 1 john 4.6. , either for want of means i Prou. 26.18. , or through wilful unbelief k Luke 16.31. . Thus of the Person dispensing. This kind of dispensation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God governeth his Church with a household government, as a Father governeth his family, not as a Tyrant, that rules what by right he owns not; nor as a Monarch, that knows not the thousand part of what he rules; nor as a Captain, that trains his Soldiers only to labour and danger while their treasures are at home; nor as a Schoolmaster, that rules children that are not his own: but as a most provident and loving Father, that keeps none but he owns them, and knows them particularly, and provides for them, and all at home l Mat. 20.1. Gal. 6.10. Ephes. 3.16. & 2.19. Mat. 13 27. & ●1. 33. . uses. The use is: first, for Instruction; if we would have God to rule us, with this most familiar and fatherly providence, How we may know whether we be of God's household. we must then be sure, that we be of his Household. And that we may try, first, by the manner of Gods taking possession of us: for before he comes thus to rule us, there is a strong combat between Christ and the Devil, that strong man. And if sin and Satan rule still in our hearts, the Lord is not there, neither can we serve two Masters m Mat. 12.29. Luke 16.13. . Secondly, by our affection to God's glory and his people: if we be right, the zeal of God's house will eat us up. Thirdly, by the gifts of God's Spirit: as namely, by the spirit of prayer; for God's house is a House of Prayer, and all his household can and do pray. Fourthly, by the privilege of the house; for if we be admitted of God, the Son doth make us free n john 8.35. . Fiftly by the sovereignty of Christ, for as many as have this honour, they do submit themselves to be ruled, by the word, and spirit of Christ o Luke 1.33. . If the Son cannot rule us, the Father will not own vs. And further, if we find ourselves to be of this household, we should live in the household of God; showing all faithfulness, in using our talents, and carefulness, in dispensing those earthly things that God hath trusted us withal: And also observing the orders of God's house; and not receiving appointment from the example, will, custom, or traditions of men p Gal. 4.8.9. . The third thing is, What good men get by their ministers. what he dispenseth, viz. The ministry of his servants, whereof I am a minister.] The Church hath great need of Ministers. Quest. But what good do they to us? Ans. They are Gods Ambassadors, to reconcile us to God q 2 Cor. 5.20. : they are the arm of the Lord, to collect us out of the world r 2 Thes. 2.14. Esay 53.1. : they are the light of the world s Mat. 5.15. , and the Salt of the earth t Mat. 5.13. : they are our spiritual Fathers to beget us to God u 1 Cor. 4.15. 1 Pet. 1.23. , and Nurses after we are begotten x 1 Thes 2 7. : they are our Intercessors to God, being our mouth in public and in private, rising up in the gap, praying to stay God's anger: they are Stewards over God's house y Luke 12.42. , and the Keys of heaven are delivered to them z Mat. 16. john 20.23. Mat. 18.18. . All which should stir us up to honour and love them, with a singular love for their works sake. Which is given to me.] Ministers must be called by special commission from God, as well as by outward calling from man. To fulfil the word of God. divers things may be hence observed. First, the Word is that special treasure, and the chief portion that God hath left, both to Ministers and People. Secondly, whatsoever the word seemeth to to be unto carnal men, yet it is certain, God will see to it, that all that is in it shall be fulfilled. Thirdly, the Preachers of the Gospel, are the means to set the word a working. And therefore no wonder, though troops of people that are not subject to the ministry of the word, find little power in it. Besides, it evidently confutes those that think by reading at home, to get enough both for knowledge and salvation: for it is preaching that by God's blessing and ordination doth put life into the word, and brings it into accomplishment. How the Ministers fulfil the Word. Fourthly, Quest. How may we conceive of it, that God's Ministers do fulfil the word? Ans. The word is said by them to be fulfilled four ways: 1. if we respect preaching itself: 2. if we respect the manner of preaching: 3. if we respect the suffering that follows preaching: 4. if we respect the efficacy of preaching. For the first: Paul may be said to fulfil the word, in that he doth preach, as he was by his commission appointed: he was charged by God to preach and in obedience to God's word or will, he did preach it. It is not enough for Ministers to receive commission to preach, but they must fulfil it: and therefore woe to those Loiterers, and Nonresidents, that care more to fill their barns, then to fulfil their ministration. For the second: Ministers are said to fulfil the word, when they execute their Commission in a due manner: and this they do; first, when they preach with all diligence: secondly, when they hold out to the end, not taking pains for a Sermon or two, or a year or two, till they can get preferment, but with all constancy, persevering in the labour and work of their Ministry, till their course be ended, and the fight finished * 2 Tim. 4.8. : thirdly, when they reveal all the counsel of God, that is needful for their hearers: thus Paul fulfilled the word. Acts 20.18. Thirdly, Ministers fulfil the Word by afflictions, for thereby they confirm the hearts of their hearers: as also, thereby is fulfilled upon them that which is in Scripture so oft foretold, should befall the faithful dispensers of the word a john 15. & 16 & 17. . Quest. Can all Ministers show their bonds for the Gospel? Ans. Nay, some can show the livings they have lewdly gotten, their ease, their dignities, their resisting of the word, faithfully taught by others, the disgraces they have cast upon their Brethren; but alas, their pains or sufferings may easily be reckoned. But woe unto them; for, for all the evil they have done, they have brought evil upon their own souls: the Lord jesus shall consume them with the breath of his coming. Lastly, in respect of the efficacy of the word, it is fulfilled by them; for many great things, threatened or promised in the word, were to be accomplished by them, some extraordinary, some ordinary. The extraordinary, were bound to certain times, such as were heretofore, the calling of the Gentiles, and the induration or obstinacy of the jews; and such as are now in doing, or to be done, as the reclaiming of the world, by the everlasting Gospel, the downfall of Antichrist, and the gathering of the jews: These things have been promised in the word, and have, are, and shall be, wonderfully fulfilled by the ministry of preachers. The Ordinary are fulfilled in the Church at all times: and thus the Word is fulfilled in the elect, and in the reprobate. In the elect, Ministers fulfil the Word; 1. In converting those by the word, which were foreordained of God b Rom. 1.16. & 15.19. . 2. In conveying Christ to their souls: so as the word is not a bare history of the merit, and grace of Christ, but is fulfilled in the application of Christ c Rom. 8.4. 2 Cor. 2.14. 1 Cor. 1.17. Gal. 3.1.3.5. . Rom. 8.4. 3. By dividing the word amongst them, as the food of their souls, to preserve them. 4. The application of the Promises, which are effectually in the Minister fulfilled in the hearts of the hearers d Luke 4.21. . Lastly, in causing the Elect to fulfil the word, both in obeying the Word e Rom. 15.18. , and in persevering in the doctrine to the end. In the Reprobate they fulfil the word: 1. In hardening them, 2 Cor. 2.15. 2. By making them inexcusable by illumination: 3. In occasioning many sins through their own wilful corruption, Rom. 7.8. 4. In slaying them, or by sentence cutting them off, Esay 11.3. Mat. 16.16. 2 Cor. 10.6. The Use of all this is: 1. To show the necessity of continual preaching, seeing by it, the word must be fulfilled: many are still to be converted, and all to be com●orted, directed, strengthened, reproved, etc. 2. To justify the continual travail of faithful Ministers, that will never give over to exhort, reprove, convince, etc. They are enjoined to see the word of God fulfilled, and therefore no wonder though they will not let men rest in their sin and security. 3. To teach us in all temptations or afflictions, to run to the word preached, for thereby God will certainly perform all needful consolation, or direction, or humiliation. 4. To inform Ministers, that they must add indefatigable pains, since so much is to be fulfilled by them. 5. To admonish stubborn sinners, to take heed of provoking God, for if the word may not be fulfilled in their salvation, it shall be fulfilled in their induration. Verse 26. Which is the Mystery hid since the world began, and from all ages, but now is made manifest to his Saints. THese words are the fourth general Reason, taken from the excellency of the Gospel: which is here described in four things: 1. By the nature of it, a Mystery: 2. By the antiquity of it, since the world began, or from ages and generations: 3. By the time of the full revelation of it, viz. Now, in the new world by Christ: 4. By the persons to whom it is revealed, viz. the Saints. The Mystery.] The Gospel is a great Mystery a 1 Tim. 3.16. , a hidden Mystery b Rom. 16.25. , hidden in God c Ephes. 3.9. 2 Tim. 1.9. : because it was a secret in the purpose and grace of the Father, before the world began. Hidden in Christ, because he was that storehouse in which the Father laid up all his treasures d Col. 2.3. , that concern man's life and immortality: and because he was the meritorious cause of all our happiness. Hidden in the Word e Rom. 16.26. , because the Scriptures of the Prophets and Apostles, are the sacred fountains of knowledge, and originals, from the bowels of which flow the comforts of the Gospel to the Church. Hidden also in the dark shadows of the Ceremonial Law. Hidden from Adam himself in Paradise, so long as he acknowledged his happiness by the Covenant of works. Hidden from the Gentiles many hundred years, while they served dumb Idols, and had not the Sun of righteousness shining among them. Hidden from the jews in part and comparatively, because in a manner all the jews were ignorant of the manner of Christ's Kingdom, and of the calling of the Gentiles, and such like: comparatively, in respect of us; they had the light of a Candle, but we have the light of the Sun: and therefore john is said to be least in the Kingdom of God. Hidden from the natural man still, who cannot perceive the spiritual things of God f 1 Cor. 2.7.14. ; no, though otherwise he abound with wit and learning. Hidden also from the very faithful, comparatively, in respect of what they shall know in the kingdom of glory; and in respect of the differences of degrees among themselves now. Quest. Quest. But why is the doctrine of man's happiness so obscure to many, even in the Church, in these days? Ans. Ans. Man is by nature covered with the vail of original blindness g Esay 25.8. ; and beside, he is bewitched with the deceitfulness of his actual sins h Heb. 3.13. , the God of this world, with his wiles and subtleties, his deepness and his methods, blindeth many thousands, to their destruction, that he may hide the Gospel from them i 2 Cor. 4.3. Ephes. 6. revel. 2. 2 Cor. 10.4. . Also evil thoughts nursed and fortified, as thick clouds, hide the light from divers: to some, in judgement, Christ speaks in Parables k Mat. 13. : others shall never have the light was offered, because they used not the light they had. The envious man in many places sows the tars of corrupt doctrine. And unto many congregations for want of sincere preaching, Immortality and life is not yet brought unto light l 2 Tim. 1.10. Tit. 1.3. , beside, the transplendencie of the doctrine itself is such as exceeds the capacity of the most. Quest. Quest. But how comes it, that even the godly themselves in all places, attain to so small a measure of knowledge in the Gospel? Ans. Ans. There are remnants of natural blindness, even in the best: and the sin that hangs on so fast is not without pollution, and an obscuring property. Faith also, that should have principal use in conveying this light, is not without some mixtures of doubts and other dross. Affections are not without their fumes, which beeloud the understanding: sometimes they want the means, sometimes they are negligent in the use of them; and to see perfectly is the only privilege of the new jerusalem, that is above. The uses are for Reproof, uses. for Information, for Instruction, and for Consolation. First, it reproves the horrible profaneness of those that so securely contemn the Gospel, so sacred a Mystery: and fearful is the curse with which God doth avenge the quarrel of his word, even this, that unto these men, the Scriptures both read and preached, are a sealed Book m Esay 29.11. . And is the Gospel a Mystery? then singular is their dotage and madness, that say, they know as much as any of them all can teach them. Secondly, we may hereby be informed concerning the necessity of preaching: the greater the Mystery is, the greater need of laborious and studious men, that are thereunto set apart, to make manifest those secrets of the Kingdom: for this is the appointment of God our Saviour, that by preaching committed to certain men, thereunto sanctified, (as the Apostle saith,) the word promised before the world began, should be manifested in due time n Tit. 1.2.3. . Thirdly, this should teach us divers duties: 1. Let every man account of faithful Teachers, as the Ministers of Christ, and such as dispense the Mysteries of God o 1 Cor. 4.1. . 2. We must bring Faith to the Gospel, else it will not profit p Tit. 1.1.3. Heb. 4.2. : Reason and Sense are no competent Guides or judges in these divine Mysteries. And the Lord hath commanded these secrets to be manifested and revealed by the Scriptures, for the trial of his Elect, and for the exercise of their obedience, in believing as well as in doing q Rom. 16.25.26. . 3. As we should bring a resolution to believe God's word in all things, though it be never so contrary to sense, and to common reason of the world. So when the Lord doth reveal his Promises and Statutes to us, we should hide them in our hearts as great jewels and worthy Treasures, meet to be kept in our secretest remembrance, and the very bowels of our Affections r jer. 31.34. . 4. This Doctrine urgeth the necessity of observing the rules of preparation: and to this purpose we may find five things charged upon us, all drawn from this consideration of the Mystery of the Gospel. First, we must be sure we he turned to the Lord by true repentance; for till then, the vail cannot be taken away s 2 Cor. 3.16. : though the word were never so plain in itself, yet we cannot discern it, by reason our understandings are covered with a vail, and no man can look upon this bright Sun, till his eyes be anointed with eye-salve t Re●el. 3.18. . Secondly, in as much as the Book is sealed with seven seals, and no man nor Angels is able powerfully to unfold and open Gods eternal comforts to the conscience of man for his salvation, save only the Lion of the Tribe of judah, which is also the Lamb slain, having seven eyes, which are the seven Spirits of God: therefore in acknowledgement of his wisdom and power, we must go unto him, importunately begging this Blessing, for his glory, that the Book may be opened, even to enrich us u Reu. 4.1.3.4.5.6.12. ; and that to this end he would make acceptable the odours of our desires and prayers to God. Thirdly, we must remove lets; for if it be a mystery in itself, we had not need to bring hardness of heart with us, or worldly cares, or troubled affections, or a sluggish spirit, or prejudicate opinions, or inordinate lusts, or any such impediments. Fourthly, we must bring with us the loan and advantage of former doctrine communicated to us: for to him that hath for practise and increase, shall be given; but from him, that hath not for employment and conscionable use, shall be taken away that which he hath x Mat. 13.11.12. . Fiftly, we must bring a pure Conscience, as a holy vessel, to receive this mystery of faith in y 1 Tim. 3.9. : and the conscience is then pure, when it is purified by the blood of Christ, and doth daily excite the desire of purity of heart and life, bearing with the love and liking of no sin. Ministers also must here learn, with all reverence and painfulness, to behave themselves as becometh those great Mysteries: they must not only be clean themselves by holiness of heart and life, but must in compassion to the People, and the holy fear of the Majesty of God's truth and presence, teach with power, frequency, perspecuitie & authority, and since the Lord hath made them his Stewards of his Mysteries, and holy jewels, and Treasures, it is required of them that they be faithful z 1 Cor. 4.1. , both in applying them to the right owners, and in setting them out according to their truth. Lastly, the meditation hereof may serve for singular comfort to all those that find mercy from the Lord in the revelation of his Mystery: blessed are their eyes that see it, and their ears that hear it * Mat. 13.16. . They are more happy than many millions of men beside. Hid since the world began, and from ages.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first of these words is diversly accepted, sometimes it is translated from Eternity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Psal. 52.1. The goodness of the Lord hath endured from all eternity, as Beza thinks, writing on Luke 1.70. sometimes, Since the world began, as Luke 1.70. Acts 3.21. sometimes it signifieth but of old, or a long time ago: as the Hebrew word (which is thought to answer it) is rendered, Psal. 119.52. sometimes it is taken for the space of a man's life, as Peter said; Thou shalt not wash my feet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, never while I live: and in the 3. Ephes. ult. there is such a phrase as this, Glory to God, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if it should be rendered unto or throughout all the generations of the world of worlds, that is, of the world to come. And 2 Pet. 3. ult. he saith, glory to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, henceforth, to the day of eternity. There is unto man two worlds: the one begins with his life, the other with his death. But some would have it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à seculis, i. à filijs seculi huius, from the men of this world: sometimes the word notes the state of things in the world, as Rom. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not conformed to this World: and Ephes. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; According to the course of this world▪ but other render it Ages; and so from ages, may note the time of the Gentiles, or the time since the world began: so that it is well rendered, in the last Translation, [Hid from ages, and from generations,] And if any will have the two words distinguished, than it may be from ages, quoad Tempora; from generations, quoad successiones hominum; but howsoever it is, it fully imports the great antiquity of the Gospel. If the Papists will plead antiquity, let them have recourse to the Word, or if their Trumpery will not bear the trial of this antiquity, it is because there is no truth in them; and let this be a sufficient stay to all godly minds, that our Doctrine is grounded upon the Doctrine of the Prophets, patriarchs, and Apostles, which are the best ancients: but this is general. Ages, and generations.] From the particular consideration ●f these words divers things will arise. First, the transitory estate of the world may here be noted: the things of the world in their best frame are so mutable, that they expire and are altered with varieties, and the men of the world have but their short time, and then they go out and leave their rooms to their succeeding generation; which may serve for divers uses, if it be seriously thought on. First, it should cause us to fear him that cannot only change us, but mow down with his scythe whole generations of men, before whom the nations are but as a little dust of the balance, or drop of the Bucket: and we should also magnify and adore that God, that is of himself subject to no change, and lives for evermore a revel. 4.10. . Secondly, it should make us in love with the world of worlds: and to admire the blessed estate of such as shall be accounted worthy to obtain that world, and the resurrection from the dead b Luke 20.25. , to such an Angelical and unchangeable condition; and to this end we should be quickened to a serious preparation for the world to come, seeing we have but our turn and course upon earth, we should not fashion ourselves to this world c Rom. 12.2. : we should refuse to square our actions according to the lusts and humours of men d 1 Pet. 4.2. : let us serve, not the time nor the fancies of men, but the King of times e 1 Tim. 1.17. . Secondly, we should look to it, that neither the cares of this world choke, nor the God of this world hide or take from us, the word of the kingdom f Mat. 13. 2 Cor. 4.4. . Thirdly, and if we must not serve the men of the world, nor the things of the world, much less may we serve sin: for if any man be a servant to sin, he shall not abide in the house to the next world g john 8.35. . Fourthly, this may abate the great opinion of the wisdom of this world: for what shall it profit me to have great skill to get money and means for this life, if I have no skill or wisdom for the saving of my soul? What shall it advantage me to have a nature and carriage, tilled and fitted for the winning of friends for this world, if I know not how to make me friends for a better world? what availeth it to have gifts for an eminent place, in man's Commonwealth, and for want of grace be not acknowledged of the Commonwealth of Israel? to what purpose is it to be a Disputer of this world, and in the day of Christ to be swallowed up with amazed silence, as not having a word to ●ay for thy poor soul? And yet providence for our future estate may be learned from these Children of this world. For if the Children of sin, be so industrious to make shift for their time, how much more should the hearts of the Children of eternity be enlarged to an inflamed care of large provision for their mortal estate? Fiftly, this should embolden us to a willing forsaking of ourselves, in the worst of all outward trials, which is, to forego even all for Christ's sake and the Gospels, if we be put to it. What great thing is it to part with that little All that we have in this world, seeing it could serve us but for a little time, and at length we must leave all? and beside, by a voluntary abregation we shall be advantaged in the gain of an eternal recompense of reward a hundred-fold better. Again, in that the Gospel is hid from whole Ages▪ and Generations of men, we may see that whole multitudes may be in a miserable estate; and that it is no privilege for any in sinning, that many are such sinners. Neither is multitude, or succession of men, in one mind for matters of Religion, any note of the true Church. For here are whole ages, and many successions of men, that all lived and died without the knowledge of the Gospel: it is a slender prop for faith to rest on, to say our Fathers, and forefathers lived and died in this or that mind or opinion. Further, we may observe hence the infectiousness of sin: how naturally it will spread, even to the poisoning of whole Worlds of men. If sin but once get a fountain if the Lord stop it not, into what rivers of contagion will it defuse itself? Also, we may see how fearful a thing it is to fall into the hands of an angry God, since the lives of so many millions cannot find pity or pardon with him. And the insensibleness of sinners may hence be noted also. When would those ages and generations of men have awaked out of their idolatrous sleep, if the Lord by the voice of his Son, and his Servants, had not awaked them? Moreover, it may be manifest from hence, that the Lord in dispensing his grace, is not moved by any outward things: for what can any person or people have to commend them by to God, which those Nations had not? Lastly, we may here see it verified, that God's judgements are like a great deep: it is not for man to conceive that he should be able to search into them. Yet lest any should stand still, and be swallowed up with amazement, at the fall and ruin of those worlds of men, let him consider of these things following. Note. First, that these people were instructed by the Creatures, and had a Law written in their hearts q Rom. 1. & 2. . Secondly, that these terrible desertions, and exquisite judgements, were deserved by an infinite measure of horrible ●innes: which if we could soundly considered of, our Objections about their falls would be much dulled. Thirdly, that it is God that prescribes and describeth justice: and therefore things are just, because he doth them; not that first man must pronounce them just, and then God will do them. Fourthly, that the reasons of this dealing may be just, though not expressed unto vs. Fiftly, that Christians are charged to be wise to sobriety: they may not let their thoughts run as far as they will, but must let God alone with his secret judgements. Sixtly, that the things are now strange and obscure, shall be more fully revealed in the day of Christ, when all shall be cleared and made manifest. Object. Object. But some Papist may say, it is plain by these words, that the Scripture is hard, and not fit for the common people, seeing it is called a mystery? Answ. This place cannot help them; because it is said, that now it is revealed; and so their cavil comes out of season. Sol. 2 Because it is, and was hidden from carnal men, not from God's servants: we do not wonder though the Scriptures be as a soled Book unto such carnal wretches as they are. Now revealed. How the mystery is revealed. ] God hath revealed the mystery of his Will divers ways: first, by Dreams: by Day-visions: by Types and Sacraments: by Angels: by Prophets, and extraordinary Men: by CHRIST, appearing in our Nature: by his Spirit: by the Scriptures, and by the ordinary Preaching of the Ministers Dreams, Visions, and Types, were peculiar in a manner to the old Testament: the ministry of Christ, in his own person: of the Prophets, and extraordinary Men, and Angels, is now ceased: so as unto us this Mystery is revealed, by the Spirit, in the ministry of God's Servants, and in the use of the Scriptures. Quest. Quest. But was not the Gospel revealed till now, since CHRIST? Answ. Ans. Yes, it was: as these places may prove, john 8.56. Abraham saw his days, 1 Pet. 1.10. and Moses wrote of him. All the Prophets gave witness unto Christ, Act. 10.43. Rom. 1.2. Christ is the same yesterday, and to day, and for ever, Hebr. 13.8. but the Gospel was hidden in respect of the time, of the manifestation, of the glory of Christ, especially, to the Gentiles, and divers things in the manner of Christ's kingdom were not revealed unto them h 1 Pet. 1.10. : as also in respect of clearness of revelation, and the more ordinary life and power of the graces of the Messias, and the more plentiful efusion of the gifts of the spirit. Fiftly, that it was not revealed before, viz. as it is now, they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the promise of the Messias to be exhibited, and we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tidings of the Messias exhibited. Two things may be here observed. First, That God's Servants may know their own particular blessedness for he saith, it is revealed to the Saints. Secondly, that the seasons of the revelation of the Gospel, in the power of it, are singular privileges, and greatly to be heeded, and therefore woe is to those souls that neglect such days of grace, it is double condemnation. It is damnable to sit in darkness, and have no means of life, but it is much more the condemnation of these worlds of profane persons, that light is come into the world: john 3. yea, into the Country: yea, even to their own Towns and Congregations; and yet they will love darkness rather than light. And on the other side, it should teach men that know the times of such visitation, both to bear witness to the light, by presence, countenance, maintenance, and establishing of it for them and theirs; and also to walk as the children of the light, even as a people exceedingly privileged, and blessed of God. To his Saints.] The word Saint is sometime given to Christ i Psal. 16.10. , sometimes to Angels k job 15.15. , sometimes to the blessed in heaven l Math. 27 52. , sometimes to the faithful on earth m Psal. 16.3. . The Pope hath his Saints, and such are the choice of the most desperate Traitors, as he ordereth his canonizations in our days: And the world hath his Saints to; and they are civil honest men: but here, by Saints, he meaneth the Faithful on Earth; and they are Saints, that are holy by the righteousness of Faith n Act. 26.18. : that have the spirit of Sanctification o 1 Cor. 3 16.17. : that are separate from sinners, by a holy calling p Rome 16. : that are reformed from the principal evils of their former conversation q 1 Cor. 6.11. : that call upon the name of the Lord r 1 Cor. 1.2. : that are consecrate to God in special holiness of life. Quest. But if a man live civilly in the world, will not that serve the turn? Answ. Quest. It will not: our righteousness must exceed the righteousness of the Scribes and Pharisees. Answ. And it may be profitable oft to recount the defects of the civil honest man. The defects of the civil honest man. First, he wants sincerity in the first Table. Secondly, he sticks not at the inward corruptions of the second Table. Thirdly, his praise is of men, in his best actions, or else some other corrupt ends. Fourthly, he is wholly void of the inward worship of God, and in the outward he is either secure or superstitious. Fiftly, he never traveled in the new birth for his honesty. Sixtly, he wants the righteousness of Faith. seventhly, for the most part his heart is not sound nor upright in his family, especially for matter of God's worship. Verse 27. To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is Christ in you for hope of glory. THese words contain the fifth general reason, taken from the excellency of the subject; the Gospel in the preaching of it propounds unto men: and that is Christ. And in this revelation of Christ, consider, 1. to whom: viz. to the Saints: 2. by whom: viz. God: 3. what is the cause, viz. the Will and good Pleasure of God. He would. 4. the manner: 1. if we respect the unregenerate world, it is in a Mystery. 2. if we respect the grace communicated, it is a glorious and rich mystery. 3. if we respect the place where Christ as a Sun of righteousness riseth: it is in you: that is, in the heart of man. 4. if we respect the persons he makes choice of, it is the miserable Gentiles. Amongst the Gentiles. 5. if we respect future things, he is revealed as the hope of glory. To whom.] Of the persons to whom, I have spoken in the end of the former verse: only this Doctrine may be added. That only the Saints, that is, holy men, find Treasures & Riches in the power of the glorious Gospel of Christ. The Lords secret is only with them that fear him a Psal. 25.14. : till faith be revealed men are shut up b Gal. 3 23. , as in a dungeon or prison; the Lord speaks peace only to his people and his Saints c Psal. 85.8. . The righteousness of God is revealed to the just man that will live by faith d Rom. 1.17. . Flesh and blood, till there be a new birth, is not capable of this revelation e Math. 16.17. , men that hate to be reformed have nothing to do with God's Covenant f Psal. 50. . Hence we may see where the fault is when men be so averse, and unteachable, when people have the means and cannot understand to profit and do good, it is only in their own hearts, lusts, and wickedness of life: and therefore let every one that would grow rich in knowledge, labour to be abundant in practice, for the saving knowledge of this mystery increaseth, as grace and holiness groweth. God.] Doct. God is the author of all saving knowledge: he is the Father of lights. The use is therefore: First, if any man lack wisdom, let him ask it of God g jam. 1.5. . Secondly, let all that would have knowledge use good means: Those people that are too wise to use reading, hearing, conference, and Prayer, are but in a miserable case; those they account ●illy people, even as Babes and Sucklings h Math. 11.25. , in comparison of them, carry away the blessing, while they live and die in their sins. Thirdly, in the ministry of men, we must believe them no farther than they bring warrant from the word of God: it is God's word, and not men sayings or precepts, must be our guide: a fear of God bred by man's precepts will be in vain i Mat. 15. . Fourthly, we should prize every dram of true knowledge got from the Word, at a high rate, even to excel all other things, as being the peculiar gift of God. Would.] The reason of the dispensation of spiritual favours in Christ, are not in us, neither in will nor work, but in the good pleasure of Gods will, which should teach us with so much the more thankfulness to express our admiration of God's love, that could find nothing in us but cause of hate, even for ever; what are we, or what are our father's houses, that we should be thus exalted in the Courts of our God? and withal, we should in all things resign ourselves over to Gods will, as the highest cause of all things: we should rest in his approving will, as our chiefest happiness, and obey his prescribing will, as the absolutest and perfectest form of holiness, and be subject to his disposing will, being patient in all trials and troubles, because he did it k Psal. 39.9. . Lastly, this might break to powder carnal hopes: how canst thou plead, thou hopest that God will save thy soul, seeing there is simply nothing in thee that the Lord cares for; and thou hast not sought his grace by sound Repentance and true Faith? Make known.] divers things have been noted before, concerning this manifestation and revelation of the Gospel: that which only I will here add is the effects of it. The proper effect of the powerful publication of the Gospel is, to bring life and immortality to light l 2 Tim 1.10. : But the accidental effect, is to make variance and oppositions amongst men▪ When CHRIST comes in this manner, he comes not to bring peace: as the Fan scattereth the Chaff from the Wheat, so is the word, powerfully preached. I need go no further than this City for an instance; though matters of controversy have been wholly forborn, and differences in matters about Church-governement and ceremonies have not been so much as touched with public preachings; and that matter of regeneration, faith, and sanctification, hath been almost only urged: yet see what stirs; what differences of censures; what indignation at the reformation of any souls that have been wrought upon by the word; what invectives; what strange reports; what abominable lies, and slanders have been almost weekly raised, and divulged throughout all the Country round about? What is the riches of the glory.] The Apostles variety, and effectual terms are to be noted, though he have spoken much, yet he is not drawn dry; but speaks still with great feeling and efficacy, both of words and matter. A●d indeed as any men are more holy, they have the more deep & tender Affections in the meditation of the glory of the things of the Gospel. This holy man cannot fall upon the mention of the Gospel, but his affections burst out into great terms of admiration, as if he thirsted after variety of words to express his inward estimation: and as it is a sign of a sanctifying disposition to be so affected; so, when we see holy men striving for words to express the glory of spiritual things, it may secretly condemn the coldness and barrenness of our dull spirits, that usually through the deceitfulness of sin, prove to have the dullest affections, where we should be most stirred: and the Apostle doth well in seeking these affecting terms, that so he might excite affection and appetite in the hearers; for people will no longer profit by the word, than they admire it, and long after it with estimation: and therefore it should be a holy discretion in Ministers, to study by all means to teach in such a manner as might most stir affection and just admiration at the power & fitness of the Word. Quest. But here a question may be asked. Say that we have gotten a great affection to the Word, What we must do to keep affection in the admiration of the word. and that we do highly esteem of it, and long after it, what must we do to keep this appetite, that we lose it not, and that it die not in us by little and little? I answer: thou must look to thyself in five things. First, take heed of evil company: the people that cried out, for very admiration, Hosanna, blessed be he that cometh in the name of the Lord; Answ. when they were gotten among the Scribes and Pharisees, had altered their note, into Crucify him, crucify him. Secondly, thou must purge often, that is, thou must, by mortification, be oft in humbling thy soul, by confession and sorrow to God in prayer; else fullness and satiety will over-charge this appetite, for so must he do that hath a stomach apt to be filled with ill humours: as experience, both in body and soul shows. Thirdly, if thou wouldest not despise prophesying, thou must try all things, and keep that which is good; which thou dost if thou observe these two rules: 1. if in hearing such Ministers as have either their hearts, or the doctrine unsound, thou separate the precious from the vile: 2. If in hearing the best men, thou be especially careful to keep that part of Doctrine, as did particularly touch thee, and so was in a special manner good for thee. Fourthly, thou must look to thyself, that the profits, pleasures, or lusts of the world, steal not away thy hart from communion with God, in the means. Whoredom & Wine, and the cares of this life, etc. will take away any man's heart m Hose 4.11. Luke●1 ●1. 34. . Fiftly, thou must exercise thyself in the rest of God's Ordinances, else disuse in one, will in time breed contempt of all, and God will not have all the honour given to one of his ordinances; and doth of purpose many times withdraw his blessing, (which is the bellows of affection and estimation) from one of his ordinances, because he will be sought in all. Again, out of the Apostles terms, we may observe the great excellency of the Gospel: for wit, it is a mystery most deep: for worth, it is riches: and for credit, it is glory. True knowledge, is a rich knowledge. Riches.] Doct. The true knowledge of Christ is a rich knowledge. Hence the Corinthians are said to be rich in knowledge n 1 Cor. 1.5. : and Paul compares it with, and commends it beyond, all earthly riches o Phillip 3.9. : and it is so both in respect of the Object, which is CHRIST, the fountain of all Treasure; and in respect of the nature of it, being a part of eternal life p john 17.3. ; and in respect of the effects, because it makes a man rich in grace. And it appears by the contrary; for to be blind is to be poor, and naked, and miserable q Revel 3.17. : and therefore they are far wide that think all this studying of the Scriptures, uses. and following Sermons, Use 1. will make men beggars; they remember not that to take the Gospel from jerusalem, was to leave their Houses, as well as God's House, desolate r Mat. 23.37. ●●. 39. : and the want of the knowledge of GOD in the Land, was the cause the Lord contended with them by so many judgements s Hos. 4.1.2. : and if any Nation under Heaven may avouch the truth thereof, this English Nation may: for we may well say, the Gospel hath been a rich Gospel unto us: it hath brought us Peace, and Prosperity within our walls, 2. and abundance into all the quarters and corners of the Land. Hence also we may gather a trial of our faith: for if we have faith, we are careful to seek, and as glad to find, saving knowledge, as the carnal man is to find his earthly wealth. Parents also may hence know which way to go about to make their children happy, even by stirring up in their hearts the instruction and nurture of the Lord. Glorious.] Doct. This mystery is glorious; and it is so. First, if we respect the original of it: it was begotten and conceived in the bosom of Eternity. Secondly, if we respect the persons employed in the ministry of it, viz. GOD himself, CHRIST, Angels, and the choice of men. Thirdly, if we respect the effects: It brings glory to God; for upon the opening of the Book by the Lamb, there followeth Hymns to God t Reu. 5. . It brings a glorious rest to the hearts of Christians, when they are satisfied in the assurance of the tidings of God's love, and purged of those unruly affections that so tormoiled their hearts before v Esa. 1.10. . Besides, the glorious privileges which after men are called out of darkness, they enjoy in this marvelous light x 1 Pet. 2.9. . Finally, it shows a Christian the glory of Heaven: this should comfort God's Servants against the scorns of the world, and troubles of life. The Gospel with disgrace and much want, is a great portion; and it matters not how we be esteemed in the eyes of the world, if we be made glorious by the Gospel in God's eyes; and in the eyes of the Saints: they are glorious times when the Gospel works openly in the life and power of it. Nine uses of the Doctrine of the calling of the Gentiles. Among the Gentiles.] In the calling of the Gentiles, we may inform and instruct ourselves many ways. First, it should settle us in the assurance of the truth of God's promises. Never any promises more unlikely: and beside, they lay dead for a long time. That which Noah foretold, is come to pass▪ for laphet is persuaded to dwell in the Tents of Sem x Gen. 9.27. . That sea of knowledge, which Esay spoke of, is likewise gloriously accomplished among the Churches of the Gentiles y Esa. 11.10. . jeremy said the Gentiles should come unto God from the ends of the earth, and it is fulfilled z jer. 16.19. . The concourse to the preaching of the word, which Micha and Zachary foretold, is likewise verified a Mich. 4.1. Zach. 8.20. . Secondly, we may hence see that the word will make great alterations where it comes. Thirdly, that God is tied to no place nor people: if the jews will not bring forth fruits worthy of the Gospel, but despise it; the Lord will provoke them to envy: even calling unto himself a people that sought him not. Fourthly, that they that are last may be first, and that they that now are not under mercy, may go to Heaven before vs. Fiftly, that as any people are more sensible of their misery without grace▪ they more see the riches of their calling. The Gentiles that wallowed in sin, and wickedness, see a wonderful glory in Religion, when by the Gospel they are converted. And that may be the reason why Publicans and sinners are so deeply affected, and inwardly touched, when civil honest men are scarcely moved with any sense of the need of their conversion. Sixtly, their conversion may assure us, that none are so miserable but the Gospel can make them happy. seventhly, we may see cause to bewail the hardness of our hearts. Can the Gospel conquer so mightily and effectually, these worlds of people, to the obedience of faith, and such a tender sense of the glorious riches thereof: and are our hearts no more melted and stirred within us? Though the Lord cry and roar, and stir up himself in his jealousy, as a man of war, yet are we deaf, and hear not; and blind, and see not. eightly, in that he saith, that this mystery is glorious among the Gentiles, it shows, that the Monarchy of CHRIST over these conquered Gentiles, is truly glorious. Which may justly confound our Statists and Politicians, that can see no glory but in earthly kingdoms. Ninthly, let us that are abjects of the Gentiles, that have no true honour but by God's covenant, draw water with joy out of these Wells of Salvation b Esa. 12.3. : and lastly, our calling, that are Gentiles by nature, should make us in compassion of the jewish-nation, pray heartily for their restoring; since they were cut off, that we might be grafted on c Rom. 11. : and the Law came out of Zion, and the word of the Lord out of jerusalem d Esa. 2. . Which riche● is Christ in you.] Out of these words 4. things may be observed. First, that there is one and the selfsame happiness, conferred by the Gospel to all the faithful; the same I say, in nature and quality, though not the same in quantity, the same spiritual meat, and the same spiritual drink; the same GOD, and Father, the same CHRIST, and Saviour▪ the same means, and the same merits, the same graces, and the same glory. Which may serve for good use. For if the Lord give us the same wages he did his best Servants, we should strive to do the same work: we should bewail our sins with the same sorrow, and watch over our lives with the same care, and abound in the same fruits of righteousness, and live by faith in all trials and temptations, as they did. And again, it may be comfortable for penitent sinners. For the same God that had mercy on David, will confirm unto them (if they truly desire his favour, and will forsake their own imaginations) by an everlasting covenant, the sure mercies of David e Esa. 55.1.4.8 . And if by faith we prove ourselves the children of faithful Abraham, we shall be blessed with Abraham f Rom. 4.24. Gal. 39▪ 2. . Christ the only true riches of the Christian. Secondly, that Christ is the only true riches of the Christian. 2 Cor. 8.9. Eph. 1, 7. & 2.7. & 3.8. Heb. 11.26. This may serve for divers uses. 1. To warn us, that we despise not poor Christians, seeing they are made rich in the faith of CHRIST, and heirs of the Kingdom g jam. 2.5. . They are truly rich men, though they be never so mean in the world. 2. Let us all look to ourselves, that we despise not this riches of the bountifulness of God, when in the Gospel it is offered unto us: though we may go on with the hardness of our not repenting hearts, yet if by speedy repentance we prevent not our ruin, we shall heap up wrath against the day of wrath, even the day of the declaration of the just vengeance of God upon such obstinate and secure sinners h Rom. 2.4.5.6. . 3. Let not worldly rich men glory in their riches i jer. 9.24. , but rather use their outward riches as helps to further them unto this true treasure: else their riches shall not shelter them in the day of God's wrath against the woes denounced against them k job 36.18.19 Luke 6.12. . Lastly, would any man know some sure way how to thrive with great success in these spiritual riches, let him then amongst other things, especially, remember to pray hard: for the Lord is rich to all them that call upon him l Rom. 10.12. . Thirdly, CHRIST is in the faithful m 2 Cor. 13.5. : he lives in them n Gal. 2.20. : he dwells in them o Ephes. 3.18. : but that this doctrine may be more fully understood, I propound five things. 1. How Christ is conceived into the soul of the faithful. 2. By what effects he discovereth himself to be there. 3. What they get by his coming. 4. What entertainment they ought to give him. 5. Who have not Christ in them. For the first, there is this order. First, God secretly gives Christ to the believer, How Christ is conveyed into the faithful. and the believer to Christ p Rom. 8.32. Esa. 9.6. john 17.6. : then Christ begins to manifest himself, riding in the Chariot of the word q 2 Cor. 2.14. . The word (that before was a dead letter) receiveth life by the presence of Christ, and that both in the Law and the Gospel. The law being made alive, attacheth the particular sinner, and playeth upon him the part of a Sergeant, accuser, jailor, or judge. And the sinner putting in bail, the Law brings him to Christ, and will not let him go to another r Gal. 3.24. ▪ than the Gospel gets alive, and crucifies Christ before his eyes s Gal. 3.1. : and propounds variety of sweet promises. The sinner being beaten, and wounded almost to death before he would yield to the arrest of the Law; seeing now whither he is brought, laments with unspeakable groans his own sins, and the horrible torments he sees the Son of God put to, for his sake: and at the same time the spirit of the Son working faith, a wide door is opened, Christ enters in with unvaluable joys, wrought in the heart of the sinner. Now if you ask by what effects Christ discovers himself to be there. I answer: How we may know that Christ is in our hearts. there is a light (when Christ comes in) that gives the knowledge of the glory of God, in the face of Christ t 2 Cor. 4.6. . And being ravished, they behold as in a mirror, the glory of God, and are transformed into the same Image, the spirit of God, making them suddenly new Creatures u 2 Cor. 3.18. . 2. The convert now finds a savour of the things of the spirit: and his heart is bowed to be subject to the law of God x Rom. 8.5.7. . 3. He is baptised with the fire of zeal, and holy affections, and desires y Math. 3.11. . 4. There appears a battle and combat in the soul, and much justing on either side, the spirit resisting with tears, and strong cries. 5. In this combat Christ undertaking the battle, sends out by his ordinances, his arrests, and apprehends one by one, every imagination that rebelliously puts itself forward in the opposition, and exalts itself, and will not leave till it be brought in subjection, so as the obedience of Christ may have the upper hand z 2 Cor. 10.5. . 6. The spirit of the Son discovers himself as a spirit of supplications, by which the tender infant begins to learn with holy desires, and secret encouragements to speak in God's language, and by prayer to make known his griefs and wants, in the best manner, uttering his affiance in God, as a Father x Gal. 4.6.7. . 7. The love of God, and of Christ, and of God's Word, and God's people, is shed abroad in his heart, and it now constraineth him to holy duties a Rom. 5.9. 2 Cor. 5.14. . 8. The body grows dead in respect of sin, and the spirit is life for righteousness sake b Rom. 8.10. : resolution more and more increasing, both for reformation of sin, and new obedience. 9 He finds himself proclaimed free, the prison door set open, his fetters knocked off, his wounds made by the law healing apace, his debts paid, and himself in a new world, enjoying a true lubile. c 2 Cor. 3.17. Esa. 61.1.2. 10. He lives thenceforward by the faith of the Son of God, for Salvation, for justification, and for preservation d Gal. 2.20. 2 Cor. 13 14. . 11. The heavenly dews of spiritual joys, often water and refresh his heart in the use of the means, with delightful peace and tranquility in his heart and conscience e Hos. 14.6. Rom. 14.17. . Lastly, in a holy covenanting with God, his daily purposes and desires are to cleave unto God, devoting and consecrating himself and his vowed sacrifices unto God, in the mediation of Christ. Thirdly, The benefits come by Christ dwelling in vs. the benefits he hath by the inhabitation of CHRIST, are such as these. 1. GOD is in Christ, reconciling him, not imputing his sins f 2 Cor. 5.19. . 2. Christ is made unto him Wisdom, Sanctification, Righteousness, and Redemption g 1 Cor. 1.30. . 3. All the promises of Christ are to him, Yea, and Amen: having the earnest given in the spirit, and the same sealed by the same spirit h 2 Cor. 1.20.22. . 4. He is not destitute of any heavenly gifts i 1 Cor. 1.6.7. , but hath the seeds and beginnings of all saving graces. 5. The grace of Christ shall be sufficient k 2 Cor. 12.9. against all temptations, by the power of Christ, that dwells in him, and as his outward afflictions do abound, so shall the consolations of Christ abound also l 2 Cor. 1.5. . 6. Paul is his, and Apollo is his; yea, all things are his, as he is Christ's m 1 Cor. 3.22.23. , hath his interest in all the means of salvation. 7. God hath given him Christ, how shall he not with him give him all other things also n Rome 8.34.35. ? Finally, eternal life is the gift of God, in, and with jesus Christ o Rom. 6. ●3. . For the fourth, if you ask what you must do when you find Christ in your hearts. I answer, if you live in the spirit, walk in the spirit p Gal 5.24. , let old things pass, and all things be new: for if you be in Christ jesus, you must be new Creatures q 2 Cor. 5.16.17. , the old conversation in times past will not now serve turn, but the old man with his deceivable justs must be cast off r Ephes 4.22. : Now thou must learn also to live by faith, and not by sense, and carnal hopes as thou hast done. For CHRIST keeps his residence in our hearts by faith s Ephes. 3.16. : for in that we henceforth live in the flesh, we must resolve to live by the faith of the Son of God that liveth in us t Gal. 2 20 : being assured that in him are all the treasures of holiness and happiness. And to this end thou must pray constantly to God, that thou mayst be able to discern the length, breadth, depth, & height of this love and loving presence of Christ v Ephes. 3.18. . For otherwise it is a knowledge passeth all natural understanding, and his working in us is above all we can ask or think. Why should a Christian fear any want, that carrieth a Mine of treasure within his own breast? And what a shame is it that we grow not exceeding rich, seeing there is nothing but Faith and Prayer will get it x Rom. 10.12. ? and why should we fear either tribulation, or persecution, pain, or peril, seeing this is our victory, even of faith, and we are assured that in the end we shall be in all these things more than conquerors through him that loveth us, and lives in us y Rom. 8.35.37. ? Further, doth the spirit of meekness, and of Christ, dwell in thee? Oh then, above many things learn lowliness and humility z Mat. 12.29. , and if the Lord give thee a tender and a harmless heart, watch with all carefulness that thou be not beguiled from the innocent simplicity that is in Christ jesus * 1 Cor. 11.3. . Lastly, thou must labour for inward sincerity, both of thoughts and affections: thy heart is Christ's chamber of presence, where he always resides, and as thou art careful to look to thy behaviour because of man's presence, so must thou much more look to thy heart, to keep it clean, and pure, and chaste, and every day to dress it new, since the King of glory is come, in to dwell with thee. Men would be very careful to look to that room where they would give their best entertainment. Alas, we have no better room than our hearts to welcome our Saviour into: and shall not we keep them with all diligence? woe be to us, if we tempt or grieve him by our inward uncleanness. Now for the fift point, there are seven ill signs that Christ dwells not in a man's heart. Seven ill signs that Christ dwells not in a man's heart. First, when a man savours nothing but carnal things. Secondly, when a man hath, or desires, or esteems, or labours after no other knowledge, but what is ordinary or natural. Thirdly, when a man makes no conscience of inward sins. Fourthly, when a man hath no zeal in God's worship, or holy affections towards God, and his people, and his word. Fiftly, when a man hath not a faith that he can live by. Sixtly, when a man never feels the heavenly joys of Christ in his heart. seventhly, when a man can live in any gross sin, without trouble and anguish of spirit or desire, and endeavour to break it off by repentance. The hope of glory.] The riches of a Christian are either in this life, and so it lies in the grace of JESUS CHRIST; or else in the world to come, and so it is glory, even a most glorious and admirable excellency of felicity; which shall have in it eternal righteousness, and the continual blessed vision of God, eternal joys, and perfection of all things round about, everlasting honour, and singular esteem, most sweet society with holy Angels, and blessed Saints, with unspeakable peace, and rest; together, with that admirable clarification of the very bodies of the righteous. The consideration hereof should allure us to the continual thought of Heaven, uses. and to a fervent affection after it, striving to express our hope of Heaven, Phil. 3.21. Col. 3.1.2. Rom. 5.3. 2 Cor. 4.18. 1 Pet. 4.13. by a conversation that tends to glory and immortality: and to this end we should be importunate with the Lord, to show us this glory by the spirit of revelation, that we may be able profitably to solace our souls in the midst of the temptations and afflictions of this world, with the serious contemplation of our right, in jesus Christ, to this admirable glory, that is to be revealed. And the meditation of the glory poor Christians shall one day have, jam. 2.5. Rom. 15.7. should teach us to honour them now, and receive them into our hearty and inward society, and to use them as such, as we are assured are the heirs of more glory than this world is worth: and lastly, do we look for glory from God in another world, than we should seek to glorify GOD in all things, with all our might in this world. Secondly, we may in these words note, that where Christ will glory in another world, there he is the hope of glory in this world. A Christian holds his glory by this Tenure. Now concerning this hope, many things have been noted already upon the fourth verse, and upon the 23. verse: and therefore thither I refer the Reader. Verse 28. Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. IN this verse is contained the sixt general Reason, taken from the end and profitable effect of the Gospel. If they continue constant, by the power of the word, they will be made fit to be presented in some measure of ripeness and perfection, unto God, in jesus Christ. Two things are in the verse to be observed: the Means, and the End: the means is preaching; which is amplified by the parts of it, admonishing and teaching, and by the manner of it, in all wisdom. Whom we preach.] The reason why the Apostle falls so often into the mention and praise of their preaching, is to rescue it from the contempt, under which many times it lay disgraced. There are four things may be observed here, The honour of Ministers. which tend to express the honour of the ministry in this place. 1. They are as it were, the Lords high treasurers, to dispense the riches of the kingdom of jesus Christ. And if such an office be in such request under earthly Princes, what is it to be so honoured of the Prince of all Princes? All the world is beholding to the ministry, for they show that Mine of incomparable Treasure; they dig it up; they offer it as spiritual Merchants: yea, the Lord by them doth as it were, particularly enrich all Christians. 2. This honour of publishing the Gospel, is now taken from the very Angels, and given to them: now We, not the Angels, preach unto you. 3. They have the best subject that ever men had to entreat of: all other Sciences are base, in comparison of them, they entreat of Christ, and grace, and glory, for ever by him: nay, 4. herein differs preaching from all other relations whatsoever, that they do not preach of Christ, but they preach CHRIST, that is, they give what they speak of. And these three little words express diversly the duty of Ministers. The duty of Ministers. 1. they must preach, that is plain. 2. they must preach diligently, which may be gathered from the expressing of it in the present-tence: It was not a sufficient excuse, we have preached as diligently as any in our young times, or before we came to such preferment: No, this must be the comfort of a Minister, and his continual plea; we do preach; not, we have preached. 3. They must preach CHRIST, that is, that part of Divinity that concerns Redemption, justification, and Sanctification. 4. They must labour in preaching, to express as much as lies in them, consent. Consent, I say, with the Prophets, and Apostles, and consent with their fellow Ministers; We, not I, there is one only truth for all Ministers to teach. 5. They must resolve to win the honour and reputation of their ministry, for the work of it, not from the reward of it: they must get their credit by preaching, not by their great livings. And from hence also is impliedly to be collected the just reproof of many Ministers. 1. Such as preach not: The reproof of Ministers. some would preach and cannot: some can preach but will not: some neither can nor will, all shall be judged accordingly in the day of Christ, when he shall call for an account of their Stewardship. 2. Such as preach, but not Christ; and these are not all of a sort: for 1. some preach themselves, not Christ: or if they paint out Christ, it is in their own likeness; so as under his name they commend themselves to the world. 2. some preach, but it is beside Christ: in raking together men's inventions. And surely, that so great affecting of human authorities in preaching, when it is with a kind of neglect of the search of Scriptures, as if they wanted wit or power, cannot be justified. 3. Some preach, but it is against Christ: and such are they that care not covertly to contradict the main Doctrines of Christ, or else bend themselves in their whole ministry to strengthen the hands of the wicked, and make sad the hearts of the righteous. Thirdly, such as preach Christ; but it is for envy: and to increase the bonds and disgraces of others, or it is not diligently, or they preach not Christ crucified, they teach not soundly the doctrine of mortification: or they preach not Christ risen again: they teach so coldly, so barrainely, so insufficiently, as if Christ were still in the grave: some there be that preach of Christ, but it is chiefly of his Crown and Sceptre: they are never kindled, till they get into questions of Church-governement: they teach their hearers the doctrine of reforming of Churches, when they had more need to teach them how to reform themselves, and their households. Admonishing and teaching.] There is some ado among Interpreters, to put the difference between these two words. Some thus: Admonishing them that are out of the way: teaching them that are in the way. Some thus: Admonishing them that are ignorant: teaching them that have knowledge. Some thus: Admonishing those that teach false doctrine, or contradict the truth: teaching such as are desirous to learn the truth. Some thus: Admonishing about things to be done: teaching about things to be known. Some thus: Admonishing to stir affection: teaching to inform the understanding. But I think there is no necessity thus to restrain the senses, so as it may be thus. Admonishing, that is, checking, rebuking, warning the ignorant, wandering, wayward, slothful, dull, or profane hearers both about things to be done and known: and teaching the rest the whole doctrine of Christ. Admonishing] From this word, these things may be observed. First, Preachers must intend to rebuke sin, as well as to direct or comfort a Esa. 58.1. 2 Tim. 3.17. Heb. 9.10. Act. 20 31. 1 Thes. 5.11. . Secondly, men commonly never care for instruction, to grow in Christ, till they be touched with the rebukes of the word for sin, Thirdly, preaching may be said to admonish in divers respects. 1. the very sending of the Word preached to any place, is a warning to men to look to themselves, and repent b Act. 17.3. : for than is the Axe laid to the root of the Tree c Math. 3.11. . 2. Because preaching doth set before us such examples as do admonish d 1 Cor. 10.11. . 3. Because by it Christ secretly smites the earth, that is, the consciences of carnal men, that are so glued to the earth e Esa. 11.3. : many a time is their hearts smitten, that the world little knows of; but especially, by preaching are the public abuses in the lives of men publicly reproved. Every man.] Every one needs to be rebuked and admonished: and there is no man nor woman but they are bound to stoop to the rebukes of the Word; whether they be rich or poor, learned or unlearned, jew or Gentile, young or old, in authority, or under authority, converted or unconverted. uses. The Use of all should be to teach us to know them that are over us, and admonish us in the Lord f Thes. 1.12. . Now there are divers reasons to persuade men to be willing to suffer admonition: 1. It is noted to be in God's account a beastly quality to rage, or to be senseless, when we are rebuked: therefore David saith, be not as the Horse or Mule g Psal. 32.9. . 2. If we will not be rebuked, sin lies at the door h Gen. 4.12. : and we know not how soon we may be arrested with judgement. 3. Thou mayest by stubborness provoke the Lord so much, that in his very judgement he may set a continual edge upon the word, to rebuke thy conscience, so as rebukes being now turned into a punishment, the Lord may consume thee by them, eating upon thy conscience as a moth i Psal. 39.11. , till he have wearied thee with his secret buffets and terrors, and then in the end, cast thee off into a reprobate sense. Woe is unto man, when the Lord in his Word, or by his Spirit, sets himself to disgrace and vex him. 4. Instruction is evil only to him that forsaketh the way, and he that hateth correction shall die k Prou. 11.10. . It is a brand of a scorner, to hate him that rebuketh him l Prou. 15.12. , and a man that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured m Prou. 29.1. . 5. The Lord may be so much incensed by sins of this kind, that at length there will be no remedy: as he was by the jews, 2 Chr. 36 n 2 Chron. 36.11.16. . Lastly, great is the profit of admonition, to such as are wise to make use of it, as these places show, Psal. 141.5.6. job 5.15.16.17. & 36.8. to 16. Prou. 28.13. Teaching. What we must do to profit by preaching. ] This is the second part of preaching: this also is absolutely necessary: we shall not partake of Christ's riches, or be fit to be presented to God without it. Now that we may profit by public preaching, we must pray God by his Spirit to lead us into all truth o john. 14. : and we must strive to be truly humble, for the Lord will teach the humble his way p Psal. 25.9. : and we must be much in confessing our own sins unto God in secret q Psal. 119.26.118. 2 Chron. 6.26.27.28.29.30. ; we must take heed of frowardness, in trusting to our own reasons, and wills, and affections, and bring Faith to the word, glorifying it in what we understand, and waiting upon God for what yet we want, mourning for our own unteachablenesse, and praying God to be with the mouth of the Teacher, opening to him a door of utterance. Every man.] This is again added, and not without reason: for it imports: First, that every man is bound to live under some teaching and admonishing ministery. Secondly, that the people, yea, all God's people, must be instructed; contrary to the doctrine of the Papists. Thirdly, a right persuasion of this, that the word will admonish and teach every man, would make men more quiet under rebukes, and more willing to be taught. He saith not, you, but every man; to import that the word hath not a particular quarrel at some one man, but will find out the sins of all men, etc. We see by experience that this is the sore in many minds, that either the Preacher should meddle with no body, or not with such as they: he must not meddle with great men, or not with Scholars and learned men, etc. In all wisdom.] These words may be understood either of the subject matter taught, or of the instruments, the Teachers; or of the effect in the hearers. For the first: Why the word is called wisdom. the word of God is well called wisdom, either as it is the pattern, or Image, or resemblance of God's everlasting wisdom, which from all eternity in his counsel he had conceived: or as it portrayeth out Christ, who is the natural wisdom of God: or as it unfoldeth the depths of Gods wise providence, especially in his Church: or comparatively with all the forms of Doctrine, conceived by the wisest of the Gentiles, or any carnal men. For the second: What it is to teach in all wisdom. these words may be referred to the Teachers, and then the sense is, they must teach in all wisdom. They are called wise men r Mat. 23. , and that they may teach in all wisdom: first, they must be sure they teach truth, and not errors: neither errors of Doctrine, nor errors of fact. It is a grievous shame for Preachers out of the Pulpit, of purpose to disgrace some kind of men to report of them things utterly untrue: especially to fail often or usually this way. Secondly, they must labour to express the power of the spirit, as well as a sound form of Doctrine. Thirdly, they must make use of all opportunities and advantages, to work upon the people, when a door is opened. To preach wisely, is to preach seasonably. Fourthly, they cannot preach in the wisdom of God, if they hunt after and effect that which the Apostle calls the wisdom of words s 1 Cor. 1.17. : or excellency of words t 1. Cor. 2.1. . Fiftly, there is a special wisdom in fitting doctrine to the state of the heaters, to give every one his own portion. Thirdly, it may be said to be in all wisdom, by effect in the hearers; as being such a preaching as tends to work true wisdom in the hearers, as well as other graces: a wisdom I say, by which they understand their own way v Prou. 14.8.9.15.16. , and deny their own reason, in the things of God: becoming fools, that they may be wise x 1 Cor. 3. , and know their days of peace, and accordingly gather in Summer y Prou. 10.5. , even in the seasons of Grace, while it is yet called to day; walking with the wise z Prou. 13.20. , preferring spiritual things above all earthly, as things that are truly excellent * Phil. 1.10. , carefully watching over themselves, and with all preciseness a Ephes. 5.15. or circumspection; avoiding even the lesser evils, redeeming the time, with all discretion, labouring to avoid all occasions of just offence; and lastly, considering and providing for their latter end b Deut. 32.23. job 4. ult. . Quest. Answer. Quest. But can all wisdom be attained? Ans. He saith, all Wisdom, either comparatively with the knowledges of the heathen or carnal men: or else, by all wisdom, he meaneth all, necessary to salvation: or else he meaneth wisdom of all kinds, though not perfect in every kind. We present our hearers to God in fine respects. That we may present every man.] The hearers are said to be presented to God by their Teachers in divers respects: First, as they gather them out of the world, into the profession of the Faith of Christ. Secondly, by framing and working upon the hearts of their hearers, fitting them for Christ, even in the presence of Christ, in his ordinances. Thirdly, by forcing men through the strength of terror or comfort, to run and present themselves too God. Fourthly, they may be said to do it in respect of their prayers, carrying the suits of the people unto God. Fiftly, they shall present them at the day of judgement, when every Teacher shall say, Here Lord I am, with the Children thou hast given me. uses. This should teach the people so to order themselves towards their Ministers, that they might have encouragement to go to God, either for them, or with them. To this purpose they should honour them, maintain them, obey them, show their hearts and states to them, etc. And woe is unto them that despise Gods Ministers, or discourage them; that hate their doctrine, or shun their society: howsoever they account of them, yet these are the men should have made way for them to Christ, they are of his Privy Chamber, and the dust of their feet shall witness against contemners; yea, the time shall come, when they would be glad to have them excuse them to Christ c Luke 14.18.19 , but it shall not be granted. And Ministers also may from hence both be comforted, considering the honour Christ hath done them, and instructed to look carefully to their Flocks, and to go to God for them, and by all means to carry themselves, so as they that must once give an account for their People. Perfect.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not in the Text in some Copies: but Stephanus hath it in, and it is acknowledged of the Translators and Expositors both old and new; and therefore perfection cannot be denied, only the sense must be inquired into. How we are perfect. The faithful are said to be perfect, first, comparatively with wicked men, or the Gentiles unconverted: Religion will make a man perfect in comparison of that which by nature man can attain unto: secondly, they may be said to be made perfect, that is, to want nothing that is absolutely necessary for salvation: thirdly, in righteousness, there is perfection; and so they shall be absolutely perfect at the day of judgement, and are already perfect in respect of justification▪ yea, this word here used, is given to the sanctification of the faithful, and that two ways: first, as to be perfect notes nothing else but to be a strong man in Christ, so, Heb. 5. ult. Secondly, as to be upright is accepted with God for perfection, by the benefit of the Covenant of Grace, and the Intercession of Christ: Thus I think the very word is used in these places, 1 Cor. 2.6. Phil. 3.15. james 1.17. Heb. 6.1.12.13. Thus there is perfection is Doctrine, Heb. 6.1. In Faith, james 2.22. In Hope, 1 Pet. 1.13. In Love, 1 john 4.18. & john 17.23. In Understanding, 1 Cor. 14.20. Quest. Quest. But who is a strong man in Christ, or a perfect man, as here? Ans. Answ. First, he that is a strong man in Christ can forgive his enemies, and pray for them, and do good to them, Mat. 5.48. Secondly, he doth finish his work, Twelve signs of a strong Christian. he doth not begin slightly, and work for a spir't, but perseveres. The word used in that sense, john 17.4. Thirdly, he doth hold a constant amity and holy communion with God's Children, 1 john 4.12. john 17.23. Fourthly, he hath renounced the world, denied himself, and consecrated his life to God, Rom. 12.12. Fiftly, he will not be carried away with every wind of Doctrine, but will acknowledge and follow the truth, with all constant unmovableness, Ephes. 4.13.14. Sixtly, he presseth after perfection, forgets what's behind, and looks to the mark of the high price of his calling, labouring to find out the virtue of Christ's death and Resurrection, Phil. 3.13.14.15.10. 9 seventhly, he hath a Plerophory or full assurance of the will of God towards him, Col. 4.12. Eightly, he can digest the stronger Doctrines of Religion, Heb. 5.14. Ninthly, patience hath in him her perfect work, james 1.4. Tenthly, he sins not in word, james 3.12. eleventhly, he keeps the word, 1 john 2.5. Twelfthly, he is settled in the love of God, and hath not fear but boldness, 1 joh. 4.18.17. Every man.] Every true Christian might be made a strong Christian, which may serve for great humiliation to such as having the means, have neglected so great grace or measure of it. What knowledge, what power of gifts, what abundance of fair fruit we might have had, and borne, if we had attended the means, and seriously laboured to redeem the time? we might many of us have been Teachers, that now need to be Catechised. In jesus Christ] All that supposed perfection that is out of Christ jesus, is not worth seeking after, whatsoever carnal men propound unto themselves, concerning the worth of their own projects, yet all in the end will prove vanity that is not in Christ jesus. And contrariwise all true perfection is in Christ, which should so much the more comfort fearful Christians, seeing their perseverance and the perfecting of grace begun, is in him, it is his office to see it performed, and it will be accomplished by his power, as it is given for his merits: and it should teach all the faithful to make much of communion with Christ, to keep their hold, and not let go their confidence: to preserve by all means tenderness, in an holy intercourse with Christ; for if once Christ absent himself, the work of grace will stand still. Thirdly, this shows how perfection can be attributed to Christians; namely, as in Christ jesus the evil of their works is covered by him, and what is good is presented by him to the Father. Lastly, it should teach us in all our wants to seek to Christ, in the use of all means appointed by him, to give or confirm grace, waiting upon him with Faith and Prayer. Verse 29. Whereunto I also labour and strive, according to his working that worketh in me mightily. IN this Verse is contained the seventh reason to enforce the Exhortation, and it is taken from the great pains and strife of the Apostle, and the great success the Lord was pleased to give to his pains. Whereunto.] Some read [in whom,] viz. in which Christ, that is, by whose assistance, and blessing, and protection, etc. But I take it as it is here, Whereunto: and so it may be referred either to the Exhortation in the three and twentieth Verse, or to perfection in the Verse before. It is sure that the perfection of Ministers labours should be the perfection of their hearers. It is not enough to know how to preach Sermons, but it must tend not only to beget men unto Christ, but also to build them up, which is a wonderful hard work, and few Ministers are well skilled herein; and therefore Ministers should much consult with God, and the people should pray constantly, and earnestly for their Teachers. Labour.] An effectual Ministry is a painful Ministry: the Lords work must not be done negligently a 2 Tim. 4.1.2.3. 1 Thes. 5.12. ; which may justify continual and daily preaching. Quest. Answer. Quest. But what needs all this preaching. Ans. It is exceeding needful; for it is the ordinary means to save men's souls, and to beget Faith: and in as much as there are daily still to be added to the Church, The need of daily preaching. therefore still the means is to be used, besides the secret judgement of God in the induration of the wicked, and leaving them without excuse. And as there needs daily food for the body, so doth there for the soul: and the Lord by his word doth heal the daily infirmities of his people b Psal. 107. . Men think it needful the Exchequer should be open all the year, that their Lawcases may be determined: and more need it is, the Lords spiritual Exchequer should stand open for the daily determining of the Cases of Conscience, which arise in the souls of God's people: and we need a daily light for our paths, and Lantern for our feet c Psal. 119. . What shall I say? our very Calling needs direction out of the word, and our crosses and temptations cause us to feel a daily need of the comforts of the word to be applied to us: the godly are to be encouraged in well-doing, and that continually; and we all need to be called upon daily, for reformation and prevention of sin. Grace will not hold out without means, and Knowledge must be increased; and a daily ministery is of singular use to prepare us for death, and weyne us from the world. These and many other be the reasons of daily preaching, which should greatly reprove such Ministers as labour not, either for want of gifts, or plurality of places, or distraction of business, or for very idleness, or unwillingness to take pains. Woe unto them, for as they provide evil for people's souls, so they reward evil to their own souls. Note the Apostles ●ffection in observing God's providence in the success of his labours. According to his working that worketh in me mightily.] Before I consider particularly of these words, I note how feelingly the Apostle speaks of God's Providence, and with what affection he sets out the observation he made of it: which greatly shames the most of us, that are so excessively dull in apprehending, and so affectionlesse▪ in the thought of things. Now if any would know what should be the reason we are so dull, and the Apostle so tenderly sensible of God's power and providence: I may answer, that a number of us are not thoroughly persuaded of God's particular providence: beside, he was excellently acquainted with the word of God, and thereby, he saw lively, how every promise or threatening came into execution: there could hardly any thing fall out, but he remembered some Scripture that foretold or foreshowed it. And no question he knew how unable the means was to work without God's blessing, he knew what unfitness was in man: now we give too much to the means. Further, it is certain, that such holy men as he, sought God's blessing by prayer, and therefore now they were affected, when they observed what followed their prayers. And beside, the Apostle did walk with God in a great measure of sanctity and holy care in all things to keep his communion with God, whereas we are estranged by our corruptions, and for the most part negligent in a daily walking with GOD. Lastly, he was humble, and not conceited of his own gifts, and had consecrated himself, and devoted his life to God's glory, and therefore he was sensible of the glory of God in his working providence. But the main particular Doctrine is, It is God that works in the ministry of the Word. that in the Ministry of the Gospel there is God's special working: for it is God's work to raise up men that will labour in the Gospel, considering the ill success in many hearers, and the infirmities in themselves, and the strange discouragements from the world: and when the Lord hath gotten him Labourers, it is his working, that they can get fit Meditations and Affections into their hearts in private, and fit utterance in public: it is not Art and Learning alone that will furnish them with powerful matter. And thirdly, it is Gods working to extend the power of the word to the hearers, so as the heat of it go not out before it kindle in the people's hearts. What shall I say? it is Gods mighty working that the people are preserved and daily built up by the word in Grace. All which should teach us to place our Faith, not in men but in the power of God. And let wicked men be advised least by resisting the Ministry they be found fighters against God: and it may be a great comfort to a Minister to; for if God work for us and by us, it matters not who be against vs. And lastly, Christians should make much of, and be thankful for, and greatly admire all Knowledge and Grace gotten from the word, for it was wrought by the very finger of God. FINIS. THE ANALYSIS of the second Chapter. TWo things are contained in this Chapter. First, the continuation of the exhortation begun in the 23. verse, of the first Chapter, to v. 7. Secondly, a dehortation, from verse 8. to the end. The exhortation is continued two ways: First, By alleging more reasons, v. 1.2.3. Secondly, by prolepsis, removing sundry objections, v. 4.5.6.7. There are three reasons to press them to care of perseverance in the doctrine they had received: The first reason is taken from the care of the Apostle, for the delivery and defence of the Gospel, in these words, I would you knew what great fighting I have for your sakes, and for them of Laodicea, and for as many as have not seen my face in the flesh, vers. 1. The second reason is taken from the effects of the Gospel, and they are two: 1. consolation, that your hearts might be comforted: 2. love, and knit together in love. The third reason is taken from the adjuncts of the Gospel, and they are three: First, certainty, unto all riches of full assurance of understanding. 2. Sublimity, to the acknowledgement of the mystery of God even the Father and of Christ, v. 2. Thirdly, perfection in these words, in whom, or, in which are hid all the treasures of wisdom and knowledge, v. 3. Thus of the reasons; The answer of objections follows. Ob. 1. Why doth the Apostle urge us so largely with this exhortation. Sol. This I say lest any beguile you with enticing words. Ob. 2. But how doth he know our estates being absent. Sol. To this he answereth, that though he were absent in the flesh, yet he was present in spirit, Ob. 3. But is it charity to entertain surmises of us, Sol. He saith he did rejoice in their order and steadfastness present; But he wrote this to warn them to take heed. Quest. Tell us at once what you would have us do. Answ. v. 6.7. two things are to be done: the first concerns holy life, the second faith. Concerning holy life, there is first a precept, walk on. secondly, a rule, after which that precept is to be squared, viz. as ye have received the Lord jesus Christ. Concerning faith, there is first a precept, they must be rooted, built up, and stablished. secondly, a rule, as they had been taught. And thus of the exhortation: The dehortation follows, from v. 8. to the end. There are three parts of the dehortation. First, he setteth down the matter from which he dehorts, v. 8. Secondly, he gives six reasons to confirm the dehortation, from vers. 9 to 16. Thirdly, he concludes and that severally from v. 16. to the end. In the 8. verse he sets down three things from which he dehorts. 1. From Philosophy, which he calls vain deceits. 2. From traditions of men. 3. From the ceremonies of Moses, which he calls the rudiments of the world. The reasons are, 1. because they are not after Christ, v. 8. 2. Because in Christ there dwells all the fullness of the Godhead bodily, v. 9 where note an excellent description of Christ; In him, he notes his person; the Godhead, his divine nature; corporally, his human nature, and dwells, the union of both; and for the measure, it is in all fullness. 3. Because we are complete in Christ, without any of these things, v. 10. Here note the persons, ye, the time, are, the benefit, complete, the author, Christ, the limitation, in him. 4. Because we are circumcised without hands, and therefore need not circumcision made with hands, and consequently no ceremonies. This reason is propounded, v. 11. & confirmed by prolepsis, v. 12. Concerning Circumcision without hands five things are to be noted. 1. the persons, ye. 2. the time, are. 3. the manner, set down negatively, without hands. 4. the form of it, affirmatively, putting off the body of the sins of the flesh. 5. the efficient cause, the circumcision of Christ. Ob. But it follows not we are circumcised without hands, therefore need not circumcision with hands. Sol. It follows to us now in the new Testament, because we have baptism in steed of circumcision with hands: we are buried with Christ by baptism. Ob. But was not Circumcision a more lively sign. Sol. It was not, which he shows to be true, both in respect of mortification, buried with him, and in respect of vivification, raised up together with him by baptism, which is amplified by setting down what is required in them to whom baptism is thus effectual, viz. the faith of the operation of God. 5. Because none of these can help us in misery, nor further to happiness, when we want it, v. 13. The words in themselves express a twofold estate of Christians, First, what they are by nature, and so 1. they were dead in actual sins. 2. they were in the uncircumcision of the flesh, in respect of original sin. Secondly, what they were in the state of grace, 1. they were quickened. 2. they were forgiven all their sins. 6. Because Christ hath canceled the Chyrographie that was against us, which were these ceremonies, v. 14.15. concerning these, two things may be noted. 1. what the ceremonies were in themselves. 2. how the Church was discharged of them. For the first, they were for honour, ordinances of God, for use, hand-writings, for effect, they were against vs. For the second, Christ on the cross canceled them, fastened them, and took them out of the way: yea he spoiled the devils, and triumphed over them openly, who had the power to serve execution for forfeitures, v. 15. Thus of the reasons: the conclusion follows from v. 16. to the end. The conclusion hath three branches. For first he concludes against ceremonies, v. 16.17. Secondly, against philosophy, v. 18.19. Thirdly, against traditions, v. 20. to the end. In the conclusion against ceremonies, note 1. the things which are named to be abrogated, viz. the respect of meats and drinks. 2. of times, which are threefold, 1. days. 2. months. 3. Sabbaths, these are the things, v. 16. The reason is v. 17. because these are but shadows of things to come, and the body is Christ. In the conclusion against philosophy, note first the thing which in special he reasons against, viz. angel-worship. Secondly, the reasons by which he condemns them that brought it in, 1. they did it hypocritically, under pretence of humbleness of mind. 2. they did it ignorantly, advancing themselves in things they never saw. 3. they did it proudly, rashly puffed up in their fleshly mind. 4. they did it dangerously: their danger is laid down, and amplified; Laid down in these words, not holding the head, amplified by a digression into the praises of the mystical body of Christ, 1. for ornament, furnished. 2. for union, knit together by joints and bands. 3. for growth, increasing with increase of God. In the conclusion against traditions, observe, first the matter condemned, why are ye burdened with traditions, amplified by the kinds, touch not, taste not, handle not, v. 21. Secondly, the reasons, 1. ye are dead with Christ, v. 20. 2. Ye are dead from the rudiments of the world, therefore much more from traditions. 3. They are burdens. 4. The matter of them is light, and vain, and idle, v. 21. 5. They all perish with the using. 6. They are after the commandments and doctrines of men, v. 21. Ob. But there seemeth to be a depth in them. Sol. He confesseth that they have a show of wisdom, and that in three things. 1. In voluntary religion. 2. In humbleness of mind. 3. In not sparing the body. But yet he censures them two ways. 1. It is but a show all this. 2. It withholdeth the honour due unto the body, neither have they it in any estimation to satisfy the flesh. v. 23. THE METAPHRASE upon the second CHAPTER. VERSE 1. FOr I would ye knew what great fighting I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh. FOr I would ye were thoroughly informed of it what great care, conflict, strife, and fighting I have for your sakes, and for them of Laodicea, and for such as I never knew, but only hear of to be such as embrace the Gospel which we preach, and to this end I tell you of my care and fighting so to move you to be much the more resolute in persevering in the faith and hope of the doctrine you have received. Verse 2. That their hearts might be comforted and they knit together in love, and in all riches of the full assurance of understanding to know the mystery of GOD even the Father and of CHRIST. Great are the benefits which you and all those that believe in your parts receive from our pains in the Gospel, for hereby both your hearts are comforted with true refreshings, and besides you are hereby knit, one to another, and established in brotherly love; and as the benefits of the adjuncts of the Gospel should much move you to stick still to it if you consider how rich GOD hath made you, in the infallible and full persuasion of understanding which you have felt, and withal what admirable desires, there are in the doctrine of the Gospel concerning GOD the Father and CHRIST. Verse 3. In whom are hid all the treasures of wisdom and knowledge. Verse 4. And this I say lest any should beguile you with enticing words. Verse 5. For though I be absent in the flesh, yet am I with you in the spirit, rejoicing and beholding your order, and the steadfastness of your faith in Christ. Verse 6. As ye have therefore received CHRIST JESUS the LORD, so walk ye in him. Or lastly, if you consider the perfection of the doctrine of the Gospel either as it contains the treasures of wisdom and knowledge, or as it shows us CHRIST, in whom are all admirable perfections of all sorts of rich knowledge. Now if you ask me why I am so tedious in urging these things, I answer it is only for fear lest any should by plausible and probable enticements of speech beguile you from the simplicity that is in CHRIST. And if you say I know not your estate, I answer though I be absent from you in the flesh yet I am present with you in the spirit, and if you think that this discourse implies that I dislike you, know that I do truly rejoice to hear of your good order of life, both public and private, and how steadfast your faith in CHRIST is. Now if you ask me at once what is the sum of all I would have you to do, I answer that as concerning holy life, I would have you walk on in the same manner as ye have received CHRIST hitherto. And for matter of faith, Verse 7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Verse 8. Beware lest there be any man that spoil you through Philosophy and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. I would have you by all means to seek to be further rooted and built up and stablished in the assurance of faith accordingly as you have been taught, but by any means remember to abound in all thankfulness to GOD▪ for the happy estate you are in: And thus for what I have to exhort you to in matters of doctrine. Now I must enter upon matter of dehortation, take heed, lest any man of what gifts or profession soever, make a prey of your souls, and carry them away as a spoil: And in particular look to it in three things, first in Philosophy, not simply in the doctrines of Philosophy, but in such devices, and vain fancies, as under colour of such speculation, or from the authority of Philosophers are brought in by any. Secondly, take heed of traditions of men. And thirdly, of the ceremonies of Moses, which were things at first brought in to be as the A.B.C. or alphabet to train up the people of GOD in the principles: But now this and the other are not to be regarded for many reasons, whereof the first is, they are not after CHRIST. Besides there is such an infinite fullness in CHRIST, Verse 9 For in him dwelleth all the fullness of the godhead bodily. Verse 10. And ye are complete in him who is the head of all principality and power. by reason of the divine nature that dwells by an unexpressible union in the human nature, that we need not seek to any thing else but only unto CHRIST. And you yourselves in CHRIST have all completeness, and sufficiency by reason of your mystical union with him, and such is the fullness of CHRIST, that the very Angels those excellent and potent creatures, are subordinate to him, and acknowledge him as their head, which by the way shows that they are not to be worshipped. And to speak yet more expressly what should you do with circumcision or any part of the law ceremonial, Verse 11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of CHRIST. Verse 12. In that ye are buried with him through baptism, in whom ye are also raised up together through faith of the operation of GOD, which raised him from the dead. Verse 13. And you being dead in your sins, and the uncircumcision of the flesh hath he quickened together with him, forgiving you all your trespasses. Verse 14 Blotting out the handwriting of ordinances, that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. seeing in CHRIST ye have received that which was signified by circumcision; for in him you are circumcised not with the hands of men, as they were under the law, but by the finger of the spirit of GOD: which stands in the mortification of that body of sins, which ye were guilty of while ye were in the flrsh, and this ye have by the virtue of CHRIST'S circumcision. And if you say that Abraham had the circumcision without hands, and yet was circumcised in the flesh, I answer that we have baptism instead of that circumcision, and therefore need it not: and the rather because baptism doth so lively set out our spiritual burial and resurrection with CHRIST, which all they attain unto that have the faith of GOD'S operation, that is, that can believe that which GOD by his power will do what he promiseth in baptism, grounding their faith upon the resurrection of CHRIST from the dead. And further this should move you to disregard those things, because they neither could help you, when you were miserable, nor confer the benefits upon you, which you enjoy without them, for in your estate of nature you were dead in actual sins, and in respect of original sin you lived in the uncircumcision of the flesh: and since you were quickened by true regeneration you have obtained the forgiveness of all your sins, and therefore what would you have more from these things. Lastly, the ceremonies though they were ordinances of GOD at the first, yet they were hand-writings against us, and now CHRIST hath canceled them, and fastened the obligation upon the cross, and so taken them out of the way, and therefore you should never more have mind to them. Verse 15. And hath spoiled the principalities and powers, and hath made a show of them openly, and hath triumphed over them in the same cross. Verse 16. Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the sabbath days. Verse 17. Which are but a shadow of things to come: but the body is in Christ. Verse 18 Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in &c. Verse 19 And holdeth not the head, whereof all the body furnished and knit together by joints and bands, etc. Verse 20. Wherefore if ye be dead with Christ from the ordinances of the world, etc. Verse 21. As, touch not, taste not, handle not. Verse 22. Which all perish with the using, and are after the commandments & doctrines of men. Verse 23. Which things have indeed a show of wisdom, in voluntary religion and humbleness of mind, and in not sparing the body, neither have they it in any estimation to satisfy the flesh. And the rather because our Saviour hath not only canceled them, but he hath spoiled the Devils which had power to execute the forfeitures of these bonds, I say both in himself on the cross, and in us daily he hath and doth spoil them, and triumph over them, and make an open show of them, so as we are freed from the danger of their arrests. Now therefore I come to the conclusion which I direct distinctly, first, against the ceremonies, then against philosophy, and lastly against traditions. First, I say let no man condemn you, (or if they do care not for it) condemn you I say for any of the ceremonies, whether it be about meats or drinks, or about the ceremonial days, or months, or sabbaths, that were required in that law. For these and all the rest were but shadows of things to come, and now in CHRIST we have the substance and body of them. The like I say against philosophy and in special against Angel worship. let no man bear rule over your consciences, for they that bring in this doctrine do it hypocritically upon pretence that it tends to make men humble, and they do it very ignorantly, for they never saw the kingdom of Angels, nor what is done in heaven, and most proudly do they advance themselves, swelling in the vain conceits of their fleshly minds. Yea they that bring in this doctrine fall from the foundation, and hold not CHRIST, who is the head of the Church, of whom every member doth depend, and the whole body is excellently furnished, and indissolubly knit together, and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them, seeing you are delivered from them in the death of CHRIST, and they are not so honourable as the ceremonies of Moses, but are vile burdens. Think but with yourselves, how vainly they impose upon you, when they say, touch not, taste not, handle not. Besides all these are perishable things, and fit nothing at all to eternal life, and further they are evidently the common documents and devices, and doctrines of men, that never had warrant in the word of GOD. It is true they find out many fair pretences to blind men's eyes withal, as that hereby we show special zeal to GOD in doing more than he commandeth, and these things seem to tend to humility and the taming of the flesh, but all these are but shows, and therefore nought whatsoever they say, because they yield not a due respect even to the body of man. CERTAIN OF THE choicest and chiefest points handled in the second CHAPTER. HOw many ways faithful Ministers sight. fol. 3. The comfort comes by the word with the answer of many objections. 5.6. Causes why many ●inde no more comfort in the word. 7. Seven inconveniences of an uncomfortable heart. 7. The differences, author, bond, seat, effects, objects and properties of love, and rules for preserving it. 7.8. Four sorts of disturbers of the Church. 8. Seven things of which we should be assured. 9 Seven signs of full assurance, and what we must do to get it. 9 Wherein our spiritual riches lie. 10. An answer to the ubiquitaries. 11. What Pithanologie is. 13. Who are deceivers. 14. Rules to prevent beguiling. 14. Of order in the common wealth, and the Church, and in the family. 15.16. Ten helps of order in conversation. 16. Rules to bring our lives into order. 17. Nine lets of order. 17. Of steadfastness of faith. 18 The properties of a man steadfast in faith. 18. The causes of unsettledness. 18. The means of steadfastness. 19 The unconueniences of an unsteadfast faith. 19 How weak faith may be discerned, and the causes of unsettledness or weak faith, and remedies. 19 Causes of faith weakened, signs, and remedies. 20. Causes of the loss of steadfastness. 20. The effects of falling away. 20. Remedies for the loss of steadfastness. 21. The privileges of such as receive Christ. 24. Rules for perseverance to be observed in our first conversion. 24.25. What a free spirit is. 26. Signs of a true heart. 26. Rules for perseverance to be looked to after our calling. 26.27. How philosophy becomes vain deceit. 30. Of traditions in the Church of the jews and of the Gentiles, and in the times of the fathers in the primitive Church and in popery. 31.32. Of the abrogation of the law. 33. Moral, judicial, and ceremonial in what respects. 34 How the divine nature can be in the human, and how Christ was like us, and how unlike. 36 Distinctions of unions. 37. Gifts supernatural and natural in Christ. 38. A threefold wisdom in Christ. 39 Of the power of Christ. 39 Christians are complete both comparatively and positively, and that four ways. 40. The completeness of the weak Christian. 41. The completeness of the strong Christian. 41. Of Angels, as they are principalities and powers. 42. The benefits Angels have by Christ as their head. 42. A twofold circumcision. 43. Of circumcision in the flesh, what is signified by it, and the ends of it, and why it was abolished. 43.44. Eight reasons of the hard kinds of phrase or speech in Scripture. 44. What circumcision without hands is. 45. The time of circumcision without hands. 46. Six defects of the carnal Israelite. 47. The practices of the flesh, and courses to tame it. 47.48. Why our sins are called a body of sins, vers. 11. How many ways sin is put off, vers. 11. Of the circumcision of Christ. vers. 11. Ten reasons why Christ was circumcised. vers. 11. Christians buried in three respects while they live. vers. 12. The degrees of mortification, and what the burial of sin is. vers. 12. Christ raiseth men up divers ways. vers. 12. Of the resurrection of graces. vers. 12. Of the resurrection of duties. vers. 12. Of Baptism. vers. 12. What faith hath to do in baptism or in sanctification. vers. 12. Of the operation of God, and in what things we have warrant to bear ourselves upon the power of God. vers. 12. A fourfold death, and of death in sin. vers. 13. Of the uncircumcision of the flesh. vers. 13. Of quickening and our new birth, the means, necessity, prerogative and signs of it. Of forgiveness of sins. vers. 13. Of the handwriting that was against us, and the canceling, of it. v. 14. Of a great combat. vers. 15. Of the battle between Christ and the Devils. vers. 15. Of Christ's victory and triumph over the Devils both in himself and in vs. 72.73. Of ceremonies, and how they were shadows; of meats, & days, and sabbaths. 74.75. Of the Christian race, and lets in running. 77. Rules to be observed concerning this race of godliness. 77. About worshipping of Saints and Angels against the Papists in three things. 78. Of the pretence of humbleness of mind. 79. Of the divers kinds of ignorance. 80. How men please themselves in their own devices. 81. Of pride, and how it is in vain in three respects. 82. The privileges flowing from our union with Christ. 84. Wherein the Church groweth. 85. Three things that make men grow. 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh. THe exhortation begun in the 23. verse of the former chapter, The order of the first part of this chapter. is continued in the first 7. verses of this chapter: wherein the Apostle propounds three other reasons for confirmation, and answers divers secret objections. The reasons are in the three first verses, and the answer to the objections in the four next. The first reason is taken from the care the Apostle took for them in the work of his ministery, in this verse. The second reason is from the effects of the Gospel, viz. consolation and love, vers. 2. The third reason is from certain adjuncts of the Gospel, viz. certainty, sublimity, and perfection, vers. 3.2. Ob. But what needs all this a do, might some of the Colossians say? Why are we thus tediously urged, and with so many reasons? Sol. vers. 4. This I say lest any man beguile you. Ob. But you are a stranger to us, and absent from us, how know you our estate? Sol. vers. 5. Though I am absent in the flesh, yet I am present with you in the spirit. Ob. But it is uncharitableness to entertain such conceits of us, as if we were a people corrupt and fallen away. Sol. vers. 5. For your present condition, I rejoice in your order, being fully ascertained of your present steadfastness of faith in Christ. But I write this to keep you as you are, that you may not be drawn away. Quest. But what would you advise us? Tell us briefly, and at once, what you would have us to do. Answ. As you have received Christ jesus the Lord, so walk in him, etc. v. 6.7. Thus we see the order and general meaning and dependence of all these first 7. verses. In this first verse the Apostle would stir up the Colossians to constancy in the Gospel received, by showing his great care and daily strife for them and their good. It is not unlawful in some cases to praise a man's self; the Apostle here doth it: nor is it unlawful to use rhetorical insinuations, to win and excite affection in the people. Paul would persuade by showing his own care for them. But sure it is, Ministers shall hardly ever profit the people, or powerfully persuade with them unto constancy in receiving and retaining the care of their doctrine, unless they show their own care in teaching, and their own love to the people they would persuade. What a great conflict.] Paul shows his great love to them: he fighteth for them, and this he did when in all likelihood he should employ his cares for himself, being now in such straits, as it were in the midst of death, and the rather they should be affected with this proof of his love in them, because they were absent from him. For.] This for shows an aetiology; for it points to a dependence upon the last verse of the former chapter: there he had showed what pain he took, and how mightily the Lord had showed his power in working through his ministery. Now he tells of a fight and combat, which evidently imports, that when the Gospel works upon men's consciences, and the ministery of God's servants proves effectual and powerful, there will follow some stir and opposition, there will be a conflict and strife. Yet hence also may be gathered, that the grace of the Gospel is excellent, and worthy the having, else there would not be so much ado to hinder it. What great conflict or fighting.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original word is diversly rendered: some render it care or solicitude, some danger; sometimes it signifies a race, as Heb. 12.1. sometimes it signifies only to strive: but here and in divers places it is fitly rendered a conflict, or fighting, or wrestling. But leaving the signification, the matter is plain, that if Ministers execute their offices sincerely, they must look for a battle and opposition. Indeed the life of faithful Ministers is but a continual battle; they must look to suffer and be shamefully entreated a 1. Thess. 1.2. : if they be bold to speak the Gospel of God, it will be with much contention: if they discharge the trust God hath put in them, not pleasing men, but God that trieth the hearts b Verse 3.4. , war they must, this is their comfort, it is a good warfare c 1. Tim. 1.18 , and a good fight d 1. Tim. 4 7. : to undertake the ministery, it is to go a warfare e 1 Cor. 9 7 12. Enemies to sincere preaching. . If any ask how this fight should grow: I answer: First, it is manifest the devil is the enemy of all goodness, and will cross the Gospel what he can: Besides, the flesh both in Ministers and people will lust and strive against the spirit; a Minister should have something to do to beat down his own flesh f 1. Cor. 9.27. . And in the Apostles times Tyrants with their civil or rather uncivil sword did fight against the truth: so did heretics with the tars and poison of their infectious doctrine: so did the Infidels also with slanders and outrages. And though these cease, yet opposition will rise from other sorts of men: for in general all men of wicked life will be contrary to sound doctrine g 1. Tim. 1.10. ; and particularly both worldlings and epicure, do in all places discover their dislike of the faithful and diligent preaching of the Gospel, in as much as the word would restrain the excess of their pleasures and cares of life; yea the civil honest men of the world, though they give heaven good words, and can be long more quiet than the former, yet let once their inward corruption be ransacked, or their special evils powerfully unmasked, they will become like horses and mules, they will strike at all that crosseth the praise of their quiet estate. And for temporizers, it is wonderful evident, that in all places they hold it a point of their care, to see that sound preaching be disgraced. For howsoever by God's singular mercy amongst us in this Nation, by the laws of the Kingdom, preaching is both established and protected with honour, yet because in practise people of all degrees tend to liberty, and many great ones like not that preaching that should discover or restrain the grievous excesses of the time: hence it is that such as serve the humours of men, and run in the current of profaneness, do every where take all advantages to disgrace painful and godly Preachers and preaching. Besides, such is the hellish spite and rage of Papists and popish persons in all places, that in imitation of their holy father, who is noted to oppose and exalt himself h 2. Thess. 2.4. , they, especially the locusts among them are as horses prepared to the battle i revel. 9 , as soon as the Gospel begins in any place to be sincerely taught. Lastly, this opposition many times is made by corrupt teachers, men that either are poisoned with unsound opinions, or otherwise be of corrupt and ambitious minds, as jannes' and jambres resisted Moses, so do these resist the truth k 2. Tim. 3.8. , and withstand the words of faithful men, and do much evil l 2. Tim. 4 14.15. , these by cunning craftiness he in wait to deceive m Eph. 4.14. . So that there are 12. opposites, that set against the sincerity of the preaching of the Gospel. Now if any ask how Paul, How many ways faithful Ministers fight. and so every faithful Minister doth fight against these: I answer, that as the adversaries are divers, so their sight is divers also. For against their own flesh they fight, by renouncing the world, and the care or confidence in worldly hopes, making profit and credit stoop to the calling of God. 2. Against the temptations of Satan and the many objections by which he labours to discourage or hinder them, they fight by care, that is, by a daily study, devising how to advantage the good of the Churches, devoting their best desires for the people's good. 3. They fight by apology and just defence, and so both against corrupt reachers, and the calumnies and slanderous reproaches of the wicked. 4. They fight against the corruptions and abuses of the time, by reproofs and the denunciation of the threatenings of God's word. 5. They wrestle and fight even in prayer to God, Col. 4.12. and so they fight by complaining against the injuries of wicked men, or else by striving with God himself to overcome him by importunity. 6. They fight even by their sufferings: they win many battles by their very patience, and faith in affliction, by enduring the fight of affliction. The consideration of this fight, may first awaken careless Ministers, in as much as they proportion out such a course of preaching as they can escape blows, it gives just cause of suspicion that they are combined with the enemy, in that they are let alone and not opposed. Again, this may both sound an alarm, to all faithful Ministers to arm, and prepare for a fight: and it may comfort them, in that this hath been the case of the best of God's servants. And withal the people may learn how to be affected to their godly Teachers: do your Ministers so many ways labour and strive for you, and shall not you strive for them, by apology, prayer, care, and all ways of just defence? I would you knew] Q. Why was the Apostle so desirous they should know, his care, patience, fighting etc. for them? Answ. There might be great cause of it. 1. To remove all conceit that he did not respect them. 2. To encourage them to constancy in that doctrine for which he suffered so much. 3. It might arm them with patience to suffer, if they should be called to it, considering his example. 4. That so they might be stirred up the more earnestly to pray for him. In general this shows that it is not enough, that we love one an other, but we must manifest it, especially affection between the Minister and his people should not be concealed. For you and for them of etc.] There were two sorts of godly men in the Apostles times. 1. such as were converted mediately by the Apostles, in their own persons. 2. such as were converted by others sent of the Apostles. The Apostle here shows he loves these latter as well as the former. There is a communion with the absent members of Christ, even with such as we never saw in the face, a communion I say in the same head, and in the same spirit, and in the same privileges, of a regenerated life. And we see here we are bound to desire and endeavour the good of the absent Saints as well as the present, we may fight for the absent, by prayer, by apology, by our sufferings, and by using the means of consolation or information, yea herein is a lively trial of our true love, to the brethren, if we can love them we never saw, for the grace of God we hear to be in them. For them of Laodicea.] Though there were many Cities of this name, yet I think this is the Laodicea mentioned Revel. 3. If the estate of these Laodiceans be well marked as it is there described, we may observe, That in matters of religion and God's worship, they were neither hot nor cold, That they thought they had as good hearts to God as any, that they were in love with no saving grace, that they were utterly ignorant of the doctrine of their misery, that they would take no pains either about justification or sanctification, etc. yet no doubt God had his remnant among these, Christ was Amen in this Church, he did faithfully perform his promises, and they were such as by a new creation of God were begotten again, even amongst so careless a multitude. The general security of a people, doth not simply dissolve the covenant with a people, and the Gospel is with all care to be taught, though but the tithe of men be wrought upon by it. And for such as never saw my face.] Two things may be here further noted. 1. That we have the profit of the prayers and holy endeavours of such as we never saw in the flesh. 2. That it is a great benefit to enjoy the presence, of those that are eminent in God's service, for that is implied in the words. Certainly it is one thing should make us willing to die, because than we shall see the Worthies of the Lord, face to face; if so much grief, Act. 20. because they should see Paul's face no more, than what joy shall it be when we shall sit down in the kingdom of heaven, with Abraham, Isaac and jacob. VERS. 2. That their hearts might be comforted and they knit together in love, and in all riches of the full assurance of understanding to know the mystery of God even the Father and of Christ. In the beginning of this verse is contained the second reason, taken from the effects of the Gospel, which are two: the first, consolation, the second, establishment of their hearts in brotherly love; the rest of the words of this verse belongs to the third reason, as shall appear afterward. This is the fruit of the care and earnest strife of godly Teachers in their painful labours of the gospel, that it breeds much comfort in the hearts of God's people, and likewise greatly confirms them, and settles them in the mutual love one of an other: it knits their hearts together. And contrariwise we may generally here note the hurt and mischief that false and corrupt teachers bring upon men. They hinder the consolation of God's people, in that they draw them away from God the fountain of all consolation: and likewise they withdraw them from the society and fellowship with the Saints. But this is but general. I consider distinctly of each of these effects. That their hearts might be comforted.] Doctrine 1. An unregene rate heart is a comfortless heart. The people whose hearts are not effectually wrought upon by the gospel, are void of the consolations of God. They are in comfortless distress; a natural heart is a comfortless heart; and they must needs be without comfort, for they are without God and Christ, and the promises, and communion with the godly, which are the wells of comfort: beside by reason of the vail of ignorance, their souls sit in darkness: and what comfort can they have in such a continued spiritual night of darkness? neither will the disorder of their affections, passions or lusts, suffer their hearts to enjoy any true ease or rest, or joy, and how can comfort dwell, where evil angels have their throne? the powers of hell prevail in every child of disobedience: and the joys of the holy Ghost are altogether restrained from them, neither can there arise any true consolation from outward things, for in their own judgements most an end they are at a want of contentment, they are daily fretted with the interruptions befall them: and vanity and vexation of spirit, are the inseparable companions of earthly things, or if they were not, what were the possession of all things, if they be set before the thoughts of death or God's wrath, or the last judgement, or hell? Imagine a man driven out of the light by devils, where he should see nothing but his tormentors, Note. and that he were made to stand upon snares or grins with iron teeth ready to strike up, and grind him to pieces, and that he had gall powered down to his belly, and an instrument raking in his bowels, and the pains of a traveling woman upon him, and an hideous noise of horror in his ears, and a great giant with a spear, running upon his neck, and a flame burning upon him round about, do you imagine this man could be solaced in this distress, with bringing him straws or trifles to play withal? Alas, alas, this is the estate of every wicked man, if he had eyes to see what belongs unto him, and what is his danger, as these places show, whence these comparisons are taken, job 18.18.7.8. & 20.24.15. & 15.20.21.26, 30. certainly heaven and earth shall pass away before one jot of these miseries shall be removed out of the way so as they should not fall upon wicked men being impenitent: and alas what then can outward things do unto them? Oh then shall not men be warned and awaken, and stand up from the dead that Christ may give them light? and shall not our bowels turn within us, to think of this comfortless distress of so many thousand souls? And will the rebellious world still rise up against the messengers of God, that give them warning of their miseries? shall he still be made to sin in the word, and be taken in a snare, that reproveth in the gate? Oh the unexpressible senselessness and slumber that possesseth the hearts of some men! But I come to the second doctrine. This is a main end of the Gospel to bring men to true consolation and contentment. Doct. 2. The Gospel brings a man the true consolation. The Gospel brings joy, because it brings knowledge, which refresheth the mind, as the light doth our senses, it comforts as it revives God's favour in Christ: how can it be but comfort, when it gives the Spirit, which is the Comforter: and it is a daily refreshing against the guilt of sin and the afflictions of life, it shows mortality and the hope of glory to come; it discovers the mines of treasure that are in God's promises, and it shows us also our right in earthly things, as it is conferred upon us in Christ. The use is first for confutation, uses. it doth not make men desperate and melancholy: but contrariwise it easeth and solaceth the hearts of men. 2. All that are in any distress either inward or outward, may here be directed whither to go for hearts ease and comfort, viz. to the word, and though any use of the word in sincerity hath much life, yet is the power of the word most available in the sincere preaching of it. In the 19 Psalm, this is one evident fruit of the word, that it rejoiceth the heart: Now if we seriously consider the praises of the word in that place, we shall perceive not only that this truth is maintained, The solace that comes by the word, with the answers to divers objections Psal. 19 but many objections are answered too: only this we must know, that where the word hath this effect, it must first convert us to God, for to the unregenerate mind, it doth not so work: but where men's hearts are turned to God, it is perfect, it is of excellent and exquisite use, it is good for all occasions, it will direct in all our ways, and comfort in all distresses. Ob. But may a man trust upon it, if he subject himself to the word, and wait upon God in it, that he shall be directed and comforted? Sol. Yes, for the testimonies of God are sure, they never fail. Ob. But might one say, it may be great learned men might find so much good by it, but alas I am unlearned, and simple. Sol. It makes the simple wise. The word can help the unlearned as well as the learned. Ob. But can it be that the word should fit my turn, to serve for my particular occasions, of need, of direction and comfort? Sol. Yes, the statutes of the Lord are right, and out of the fitness they have to our estates, they greatly rejoice the heart. Ob. But I am much troubled with evil thoughts, and continual infirmities, and weaknesses, besides many outward faults. Sol. The word of the Lord is pure, it is so by the effect, it will make thee pure, it will purge out those evils, and greatly help thee against these corruptions, that molest, and trouble, and annoy thee. Ob. But I cannot tell how to do to order my course for hereafter, if I were now comforted. Sol. It gives light to the eyes: it will teach us what to do. Ob. But yet there are many evils that I am by nature so addicted to, or by custom so entangled in, that I fear God will never take any delight in me etc. Sol. The fear of the Lord is clean: That word of God which tells us how to fear God, is clean by effect, it will pull down and master any sin, and cleanse our hearts and lives of it. Ob. But how may I know it will work this in me, though others have found it so: because I know not how I shall persevere and hold out? Sol. The fear of God endures for ever, The word I say which works in us the true fear of God, will never cease to be effectual, and there is as much force in it now, as ever was in it. No time can ever wear out the efficacy of God's word in the hearts of such as fear God. If it have wrought the true fear of God in thee, thou mayest be assured thou hast right to the directions and comforts contained in it, and it will still be of force to thee, if thou wait upon God in the true use of it. Ob. But I see many are otherwise minded, and some teach otherwise. Sol. Yet the judgements of the Lord are true: God's word must and will stand howsoever we are minded. Ob. But may a man find help against any sin, from the word, and direction in all things? Sol. Yes, for God's judgements are righteous altogether. They are exactly sufficient, to make a man a godly man, complete in all his ways, and to order him in all that justice he should perform, either towards God or man. Ob. But might not the hearts of men be delighted with other things, and men's estates made happy with other treasures? Sol. No, it is more to be desired (the word is) then fine gold, yea then much fine gold, sweeter also than honey and the honey comb. Ob. But if I should devote myself thus to the word, the world would account me a very fool, and that I would grow to strange simpleness. Sol. By them is thy servant made circumspect. Nothing teacheth men true discretion, but God's word: and if many hearers be not circumspect, 'tis either because they attend not to the word, or because they are not Gods servants. Ob. But what profit will come of all this? Sol. In the sound practice of the directions of the word there is great reward. Thirdly, this may comfort God's servants in their choice: they have chosen the better part, in that they have set their hearts upon the word, howsoever the world think of them. Fourthly, we may here see the state of scorners and contemners of the word, implied: let them mock on, but this they shall have, they shall never taste of the joys of God. Fifthly, God's servants should be admonished from hence, to express the power of the word in their carriages, that the world might see and know there is wonderful comfort and contentment in following the word. Lastly, this may serve for the humiliation of all such as have long heard the Gospel, and yet have not gotten any sound contentment. Now that men may not be mistaken, Causes why many find no more comfort in the word. it will not be amiss to discover the true causes of this want of contentment in many that enjoy the Gospel. It is true that the proper effect of the Gospel is to comfort: but it is true also, that it comforts only God's servants a Esay 65.5. . Again, if men have not mourned for their sins, no wonder though they be not comforted b Math. 5.4. Esay 61.1.2.3 . Besides, many do not lay up the word in their hearts, and then how can it comfort their hearts? We must be a people in whose heart is God's law c Esa. 51.7. , if we would feel this inward joy and consolation. Many also are ensnared with gross sin, whereas only the righteous sing and rejoice d Pro. 29 6. . Many want assurance, and therefore no wonder though they rejoice not with those unspeakable joys, which are companions of faith and the love of Christ only e 1. Pet. 1.8.9. . Besides, many have but little joy, because they use but little praying: we must pray much if we have our joy full f joh. 16.14. . Further, some through unbelief resist comfort g Psal. 7●. 3. . There are seven inconveniences of an uncomfortable heart. Seven inconveniences of an uncomfortable heart. 1. It is exceeding liable to temptations. 2. It is under the reign of continual unthankfulness. 3. It is easily perplexed with every cross, and turned out of frame and quiet. 4. It is a daily let to the efficacy of all God's ordinances. 5. It is accompanied with strange infirmities, in doing good duties. 6. It is usually barren in the very disposition to do good. 7. It provokes God to anger, Deut. 28.47. Being knit together in love.] Love is in God, Differences of love. in Christ, in Angels, in Saints glorified, in godly men converted, and in carnal men also. In the Trinity it is infinite, in Christ without measure, in Angels and men glorified perfect, but measured, in godly men on earth unperfect, but holy; in carnal men unholy, yet natural; in the other creatures without reason by instinct. 'tis a religious and holy love amongst the members of Christ is here meant. The author and fountain of this love is God, The Author, Bond, Seat, Effects, 2. Cor. 13.11. The bond internal is the spirit, external is the Gospel: the subject or seat of it is the heart, yet not every heart, but a pure heart, 1. Tim. 1.5. The effects are a heavenly comfort in the Gospel, with all the fruits of it. If thou ask whom thou must especially love; Objects, I answer, the Saints, that is, such as thou seest to strive after holiness of life, making conscience of their ways. These and all these are to be loved. Neither will bare affection to them serve, Properties of love. but thou must seek to have fellowship with them in the Gospel, Phil. 1.5. and 2.1. If thy love to God's children be right, 1. it is diligent h 1. Thess. 1.3. , 2. in things indifferent it doth not willingly offend i Rom. 14.15. Gal. 5.13. , 3. it will cover a multitude of sins k 1. Pet. 4.8. , and it will forgive great offences upon repentance l 2. Cor. 2.7.8. , 4. it is compassionate and liberal m 1. joh. 3.17. 2 Cor 8.24. Rules for preserving love. , lastly, it hath the properties mentioned 1. Cor. 13.4.5.6.7. That this holy and religious love might be preserved amongst Christians, divers rules must be observed. 1. Men must not so much respect their own earthly things n Phil. 2.4. . 2. Men should labour with all meekness for union in judgement, without all contention and vain glory o Phil. 2.2.3. . 3. Men must take heed of rejoicing in the evils one of another p 1. Cor. 13. . 4. Men must get more patience to suffer longer, and upon more occasion q 1. Cor. 13. . 5. We should with all possible care endeavour to increase in knowledge, and sense of God's love, for that inflames to the love one of another r Phil. 1.9. . 6. We must study to be quiet, and meddle with our own business s 1. Thess. 4.11. . Lastly, we must much and often think of our living together in heaven, for the hope of heaven and the love of the Saints are companions. The restraint of this love. Yet that we may not mistake, there are divers sorts of people with whom we may not hold open and professed love, and union, and amity, and society. 1. With such as are open enemies to the truth, by Infidelity or Idolatry t 1. Cor. 6. . 2. With men that live in notorious wickedness and profaneness, such as are Atheists, swearers, drunkards, adulterers, Usurers, etc. u Psal 26.5.6. Ephes. 5.6. Phil. 3.18. 3. With scandalous brethren, that make shows of religion, and yet are leaned in conversation * 1. Cor. 5. . 4. With corrupt teachers and seducers, that would draw men from the sincerity that is in Christ, and speak evil of the way of righteousness x Phil. 3.2. . 5. With those members of the Synagogue of Satan, whose tongues are set on fire with the fire of hell, in respect of slandering and disgracing such as truly fear God y. 2 9 . 6. With such professors of religion that live idly, and in that respect walk inordinately, and will not be reclaimed, but in that respect live offensively z 2. Thess. 3.6. . 7. With such as openly refuse to obey the sayings and censures of God's servants a 2. Thess. 3 14.15.16. . As the knitting together of God's people is wonderful comfortable, and a gracious effect of the Gospel: so to disturb the love and unity of the Church and people of God, is most execrable and abominable. It is a grievous sin to disquiet and disjoin God's servants. Now if we observe in our own times who they are that are disturbers of the Church and the holy unity amongst true Christians, Four sorts of disturbers of the Church. we shall find four sorts of men may be justly taxed with this grievous fault. 1. Papists and halfe-Papists, these in all places labour to hinder the progress of the Gospel, and the unity of the Church. 2. Ambitious temporizers: Diotrephes had his hand deep in this sin. Too many there are that scarce know any readier way to cover their damned Simoniacal practices, and to advance their own aspiring ends, then to blaze and enlarge, and with bitter exaspirations to proclaim that heavy rent and dissent of opinion, that hath divided the sons of the same mother. 3. Men of flagitious and wicked life: for wicked men disturb God's Church, both by their sins vexing the righteous, and by their railing opposing the truth, and cause God by his judgement to afflict his own Israel. 4. Sectaries and humorous persons, that out of their hellish pride, despise all the assemblies of God's people, because they favour not their fantastical projects. These many of them divide from us both in Church and habitation. Thus of the affection itself. But I must more specially yet consider of the manner in the word knit together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Knit together.] The original word, when it is taken properly, it signifies to set in a frame of building, but usually it is taken in the new Testament in a borrowed sense: sometimes it is to demonstrate a thing by evident testimony b Act. 9.22. , sometimes to assure c Act. 16.10. , sometimes to instruct d 1. Cor. 2.16. , but most frequently to knit together as the members are knit in a body e Ephes. 4.16. ; and so it may well be taken here: and so we are considered as joined together in the mystical body of Christ. And we may hence observe, 1. That our union one with another must be sanctified in one head; if we be not joined to Christ, we do in vain plead our love to men. 2. Our affections must carry us to a thirst and constant desire to procure the good of the body; the body of Christ must be dearer to us then our particular good. 3. That we must respect all that fear God, and not contemn the meanest Christian. We are knit to the whole body, and not to some one member only. Thus of the second reason, viz. from the effect of the Gospel. And unto all riches of the full assurance of understanding.] The third and last reason is taken from the adjuncts of the Gospel, which do more and more appear, by the power of it, in the pains of Gods faithful servants: and these are three; 1. certainty, 2. sublimity, 3. perfection. The first is in these words. The Gospel is certain two ways: The Gospel is certain two ways. 1. in itself, 2. in the infallibility and steadfastness of the persuasion of the elect. In itself the Apostle had good reason to say so; for it was no new device lately broached, but long before from the beginning propounded to God's servants, and confirmed in all ages by the Prophets, etc. But in this place it is considered in the certainty of the persuasion of the godly, by faith laying hold upon it and believing it. Thi● he expresseth in the word full assurance or plerophory. A twofold fullness. The fullness of a Christian is either general or special: the general is that fullness which every member hath in Christ their head, and by influence from him. The special is that fullness wherein some members excel. Thus some are full of the spirit f Ephes. 5.18. , of love g 1. Thess. 3.12 , of joy h Rom. 15.13 2. Cor. 7.4. , some in obedience and goodworkes i Act 9.36. Psal. 1.11. revel. 3.1. 2. Cor. 10.6. , some in faith and knowledge. So Rom. 15.14. So here. Quest. But is full assurance essential unto true faith? Answ. Some seem to say so: but I see no reason so to think. And experience shows us many worth●e in the praises of the Gospel, and yet have not gotten full assurance. Full assurance is in the greatest faith, but faith may be true in the least measure, though it be not so confirmed: it is essential to a strong faith, not to a little faith. Quest. Full assurance may be had. May this plerophory or full assurance be had in this life? Answ. It may without all doubt, as these Scriptures evidently prove, 1. Thessal. 1.5. Heb. 6.11. and 10.22. Rom. 4.21. Quest. It must be sought. But are we bound to labour for this full assurance? Answ. We are, Heb. 10. he saith, let us draw near in the full assurance of faith k Heb. 10.22 : and in the sixth chapter they are exhorted to show their diligence unto the full assurance of hope to the end l Heb. 6.12. We make no question but we ought to make sure our houses and lands, etc. and shall life and happiness lie vnassured? There are 7. things wherein this assurance hath been employed. 1. There is a full assurance of the things done by Christ, mentioned Luk. 1.1. 2. There is a full assurance required in the knowledge of our liberty in things indifferent Seven things of which we should be assured. . 3. There is a full assurance requisite unto the persuasion of the truth of their ministries to whom we subject our souls, as the original word imports, 2. Tim. 4.5.17. 4. We must be fully assured of the doctrine of the Religion that we profess. 5. There is a full assurance of the hope of a better life n Heb. 6.12. . 6. There is a full assurance sometimes in special and particular persons, as that to Abraham about his son, Rom. 4.21. Lastly, there is a full assurance of faith in God's favour, upon the warrant of God's word and spirit. This is chiefly to be laboured for. Now there are seven properties or signs of a plerophory or full assurance of faith. Seven signs of full assurance. 1. It will receive the word in affliction with much joy o 1. Thess. 1.6. . 2. It will not be carried about with every wind of doctrine p Ephes. 4.14. . 3. It is industrious and laborious in the duties of love to God's children q Heb. 6.11.12 . 4. It is unrebukable and full of innocency and integrity of life: it cannot possibly stand with any presumptuous sin r Heb 10.22.23. . 5. It will give glory to God against all sense and reason s Rom. 4.20. . 6. It mortifies and extinguisheth all headstrong affections t Esay 11.7.9. . 7. It is carried with full sails unto holy duties (for so the word signifies) and is fruitful in good works. 8. It is able to admonish u Rom. 15.14. . If we would obtain this plerophory, What we must do to get full assurance. we must be much in hearing and prayer, for they do both exceedingly settle faith: especially we must attend much unto the promises of God, and the testimony of the spirit of adoption: and we must get calm and quiet affections, we must grow in grace, and strive to be strengthened in the inner man. But especially we must beg it often of God by prayer, and strive against hardness of heart, and unbelief, carefully discerning and re●ecting the objections of Satan and the flesh, consulting daily with such as have the oversight of our souls. Use. The consideration hereof may both confute the Papists, that plead so earnestly against the assurance of faith, and it may serve also to scourge the wanton distempers of carnal Protestants, that against a principle of their own Religion, will so commonly disgrace the assurance of faith, by saying men cannot be so certain of their own salvation. And it may excite all that fear God to labour after it, and the rather considering the worth of it, as the word riches of full assurance imports. Wherein our spiritual richeses ●e. Riches of full assurance] There are two sorts of rich men: there is a worldly rich man, and a spiritual rich man. Now our spiritual riches lie, 1. in the word of Christ dwelling in us * Col. 3.16. , 2. in the spirit of Christ x Tit. 3.6 , 3. in works of mercy and liberality y Ephes. 2.4. 2 Cor 8.1. & 9.11. , 4. in sufferings and patience, 5. in prayers z Rom. 10 11. , 6. in good works a 1. Tim 6 18. , 7. in utterance and all holy knowledge b 1. Cor 1.5. ; lastly, it lies in our faith c jam. 2.5. : and so the more full assurance we have, the more rich we are. Now this in general may inform how to conceive of rich men, and who are to be accounted indeed great rich men; and it may lesson worldly rich men not to swell in the thoughts of their greatness, but rather rejoice ●hat God hath made them low: and withal it should teach them to think more highly of poor Christians, that have the true grace of Christ, whom God hath enriched with faith and holy graces of his spirit. Assurance is riches ●n many respects. Worthily is full assurance of faith called riches, for it doth all that riches can do unto men. It comforts the heart, it defends from dangers, much better than outward riches can, for the just live by their faith. It gains the godly more true reputation, than houses or land or money could do. It abounds more to spiritual mercy and well-doing with more sufficiency then outward riches can, and it buys for the soul all necessaries: it is unto God's servants according to their faith, and unto faith all things are possible: yea it doth that that all the riches in the world cannot do, for it will settle a man's heart against all earthly mutations, yea it will make a man stand undaunted against the rage of tyrants, yea of death itself; yea in somesense, it will fence a man against the weapons of God himself: though God kill job in the battle, yet he will not let go his hold, but he will still trust in him, yea the Lord is pleased many time● to yield the victory to the wrestle of faith, and accounts it no disparagement to be overcome of the faith of his servants, and to let them bind his hands, that he should not do, what otherwise he might and would have done: how can it be but great riches, when it brings a man the assured pardon of all his offences? and how doth it establish the heart of a man in his religion, more than ten thousand arguments or volumes of controversies? Thus of the adjunct certainty; the sublimity of the Gospel follows. To the acknowledgement of the mystery of God, even the Father and of Christ] The Gospel is a divine mystery, both for the admirable depth of it, for it is a secret only God can reveal, and for the excellency of the subject it entreats of, which is God the Father and Christ. How the Gospel is a mystery, and to whom, hath been showed in the former chapter: only let us from the repetition of it here, be confirmed in this, never to trust the judgement of carnal persons, in matters of godliness and salvation, for they pronounce of things they never effectually understand, they cannot perceive the things of God; and withal we should be excited to a daily care of faith, for reason will not reach here. Further we may here observe, That when the Lord doth reveal this mystery unto us, we must not only believe it, but we must acknowledge it, even by an outward profession of our faith in Christ, and our consecration of ourselves, to the worship and knowledge of God. The world wonderful hardly brooks acknowledgement: most men ask what needs this profession? they will not understand that we must bear about, and hold out the light of the truth received, labouring to win glory to God by the power of confession and obedience. Of God even the Father and of Christ] divers things may be from these words particularly observed. 1. We may see here the glory of the Gospel, and the studies of Christians, they have the only excellent subject in the world: other sciences consider of the creature, but Theology of the Creator. 2. Here is a plain proof of the divine nature of Christ, for God is said to be the Father or Christ. 3. From coherence we may know, that as men grow in faith and love, so they will be more and more settled in the doctrine of the persons of the Trinity, 'tis such a mystery as is revealed by degrees, as holiness and other saving knowledge, increase in vs. 4. That we never rightly know God till we know Christ, Matth. 11.27. 1. joh. 2.23. 5. We may hence observe the misery of all unregenerate men, they neither know God nor Christ aright. 6. That howsoever we be ignorant in many other knowledges and that of matters of religion too, yet it is a glorious riches to know God to be our father in Christ, and to be fully assured of God's love in Christ. VERS. 3. In whom are hid all the treasures of wisdom and knowledge. In whom] In quo, is referred either to Christ or the Gospel, it is true either way: or rather both are conjoined together in one sense; In Christ who is the subject of the Gospel, is all treasures etc., or in the Gospel as it entreats of Christ, is all treasures etc., so that these words contain a third adjunct of the Gospel, and that is singular perfection of wisdom. Note here with what feeling the Apostle speaks, when he falls upon the mention of Christ, and the Gospel: he abounds in powerful affections and admirations of these things, which may wonderfully abase and humble us, for our barrenness both in thoughts and affections, and words, when we have to deal with the things that belong to the kingdom of God. Again, if there be any such treasures in Christ and the Gospel, we may conclude it is not in vain to devote ourselves to the knowledge of Christ in the Gospel, though it cost us never so much pains or care or cost, and though we be never so much opposed by the flesh and the world. Further, we need not doubt but that all things needful to salvation and happiness, are contained in the word, here are treasures of wisdom and knowledge, we need no traditions nor inventions of men, nor decrees of Popes etc. The ubiquitaries abuse this place to prove, Answer to the ubiquitaries. a real communication, of the properties of the divine nature to the human. Now for answer to their cavil, divers things may be propounded. 1. If the words be understood of the Gospel, than their conceit wholly falls to the ground. 2. If they be understood of Christ, yet there is no necessity to understand them, as these treasures are in Christ himself only, but as they are in his members by communication. 3. If as it is in him, yet it is not necessary to understand it of all knowledge in general, but of that which is needful for the salvation of the elect. 4. If of all knowledge, yet the Apostle saith not that it is in the soul of Christ, but in Christ. 5. If in the soul, what wisdom? not increate and infinite, but created wisdom. Thus in general. In whom] Wisdom and knowledge are in Christ, in Angels, in men, but differently: The difference of knowledge in Christ and Angels and men. in Christ, by union, in Angels, by vision, in men, by revelation. There are divers gifts conferred upon the human nature of Christ, the gift of personal union, the gift of office of mediator, and head of the Church, the gift of adoration, with his divine nature, and the gifts they call habitual, which above the measure of men or angels are conferred upon him. Which may comfort us against all our defects in ourselves, for though we have so many wants, yet we have an head in whom we have all fullness, and it should be our course to make use of this doctrine, by stirring up ourselves daily to lay hold upon Christ for the supply of our wants out of the riches of his grace. Are hidden] The admirable excellencies of wisdom and knowledge in Christ are said to be hidden, 1. In respect of our apprehensions, because we can never reach to the depth of them, 2. In respect of the cross, that followed Christ and his members: for the cross like a vail obscured the glory of Christ's perfections, both in himself, and the communication of his gifts to his members. And may not this teach us singleness of heart, and humility, even more to seek to be good then to seem to be so? Christ was contented his treasures should be hidden, and shall we fret ourselves when our drops of grace are not admired? shall it not be enough to us that we shall appear in glory, when his glory shall be revealed? All treasures] Wisdom and knowledge in Christ is called treasures, not for the quantity only, but for the worth also, for grace and knowledge are the best treasures. Which may show the misery of all wicked persons, for in as much as they are not of Christ, they are destitute of the treasures of God: and contrariwise, they are most happy that have Christ, for in him they find all true treasure & riches, he cannot be poor that hath Christ, nor can he be rich that wants Christ. Quest. But what is the cause that so many Christians want treasures, and yet profess Christ? Answ. Either they want workmen, to dig for the mine, through want of Preachers: or else they dig for this treasure in a wrong earth, by seeking it, but not in the Scriptures: or else men know not the mine, when they find it: or else they let the earth fall upon their work, after they have begun, through negligence in sleightlie working in their entrance. Of knowledge and wisdom.] The different terms may note but the same knowledge in Christ, but for our capacities varied: It is true that there is in Christ a most admirable perfection, both of the knowledge of contemplation, and of the wisdom and discretion of working and practice, and thus it was in him, in his own obedience, and is still by participation to his members to make them wise and discreet, as well as full of understanding and judgement: sure it is that Christ would be rich unto us, in the gift of holy discretion, as well as in the gift of holy understanding, if we would seek it of him, for he is made unto us of God wisdom a 1. Cor. 1.30. , neither can true wisdom be found in any men under the sun, that have not the true grace of Christ, neither can any Christian be found without the grounds of heavenly wisdom, such wisdom I mean as none of the wisest men in the world could ever attain, for though it be true, that there may be and are many deficiencies in such as otherwise truly fear God, yet if the best wisdom be inquired after, the meanest and simplest Christian doth exceed the greatest and exactest politician, or disputer of this world. For what wisdom can it be for a man to have excelling skill to know the secrets of nature, or the order of civil affairs, or the ways to advance his own outward estate, and yet know no certain and safe way how to save his own soul? VERS. 4. And this I say lest any should beguile you with enticing words. Whereas the Colossians might ask, why the Apostle is so large in urging them to constancy, he shows in this verse, that it is to prevent the enticements of seducers. 1. It is the duty of every Minister to labour by all possible means, to preserve his people, that they be not beguiled: 'tis not enough to teach them true doctrine, but they must be watchful, that neither Satan nor evil men infect and corrupt them. 2. It is the usual practice of the devil, when the word hath wrought with any power in any place, to assay by all means, to draw away and deceive the minds of the people: let men look to themselves, and not live securely, for certainly the devil will attempt them with all cunning and fraud. 3. If these words be compared with the Apostles exhortation in the 23 verse, of the former chapter, it will appear manifestly, that one reason why many are deceived, is their unsettledness, in the doctrine of faith and hope: if they had been established in their assurance of God's favour in Christ, and and the hope brought by the Gospel, they could not have been so deceived, and beguiled, or not so easily. 4. The way by which men are in points of religion deceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is. is not by apparent falsehoods, but by probabilities of truth: the Apostle calls them paralogisms, of pithanologie. Pithanalogie, which the Apostle condemns is a speech fitted of purpose, by the abuse of Rhetoric, to entice and by tickling the affections of men, to please and seduce; and herein properly lies the abuses of Logic or Rhetoric in matters of Divinity, when out of affection, & some subtle purpose to deceive, vain and false arguments are varnished and coloured over, and made probable to the minds of the simple: yea though the matter taught be sometimes truth, yet many minds are beguiled, from the power and profit of it, by placing their respects and affections, upon the wisdom of the words and the affected artificial frame: otherwise there is singular use both of Logic and Rhetoric, when they are applied to set out the wisdom of God in his word, unfolding the hidden depths of the power of the word of God: the very preaching of the Gospel is exceeding effectual, when without affectation, men use their art, to express the native force and life of the words of the holy Ghost in scripture: but the chief thing in general, is for us hence to learn, that heresy and error, was never so unclothed, but it was presented to the world with great colours and probabilities; many simple people wonder that Papists or Brownists should be able to say so much for their idolatry or schism: but we must know, that any heretics that ever were, have brought great probabilities for their heresies as well as they. The devil were wonderful simple, if he should think, to bewitch men so far, as to believe with any confidence, things that had manifest appearance of falsehood, that cannot be. Thus in general. Now in particular, concerning the corrupting or deceiving of the souls of men, we may consider three things. 1. The miserable estate of the soul, that is deceived, or beguiled, or corrupted. 2. How the soul is corrupted. 3. The means to prevent it. For the first, look what the carcase is when it is putrefied, such is the soul when it is corrupted, it is spiritually loath some, and wonderfully unpleasing unto God, and cast out of his sight: and the more is the misery of such souls, because to plead that they were deceived, will not serve turn; we may deceive or be deceived, but God will not be mocked. For the second, if we ask by whom or how the soul is deceived or corrupted? It is to be answered generally, Who are deceivers. we must take notice of it to beware: the two great deceivers, are the devil and Antichrist a 2. Cor. 11.3. 2 Thess 2. . It is true that by the malice of Satan, and frowardness of wicked men, Gods faithful servants are every where called deceivers b 2. Cor. 6. . They that most labour to preserve men's souls from corrupting, are most charged with seducing; but these are so called and are not. The most ordinary deceivers, are 1. carnal friends, 2. the profits and pleasures of life, 3. evil company, this corrupts like leaven, 4. carnal reason, 5. sin c Heb. 3.13. , 6. but especially corrupt and false teachers d jer. 23.14. Ezech. 13.10. Mich. 3.5. Gal. 5.9. 3. . Thirdly, if we would not be beguiled and deceived, we must look to three things, 1. we must get a steadfast faith in jesus Christ, plerophory or full assurance of God's favour is a wonderful preservative against corruption of doctrine or life. 3 Rules to prevent beguiling. 2. we must constantly cleave to the means, unto which God hath given testimony by the power of his presence, and blessing; we should get under the shelter of a powerful ministery, and this will be a rock of defence. 3. we must preserve uprightness of life, and our care of innocency in what we know to be required: contrariwise, so long as we are unsettled, and want assurance, especially if we live not under the power of the word, we are in continual danger to be drawn away: and so it is with us too, if we fall unto the love of any sin, of knowledge; for corruption of life is many times scourged with corruption of doctrine and opinions. But if we would have more abundant caution for our preservation, than I will follow the similitude of beguiling amongst men, from whence by comparison, we may learn many things, for our caution and observation. Men that would thrive in their estates, and would not be beguiled in the world or wronged, observe most an end, these rules. 1. They will buy such things as are durable, not toys or trifles: so should we, we should set our hearts upon eternal things, and not mind earthly things, which will last but for a short time, and when death comes, if we trust upon earthly things, we shall find ourselves deceived. 2. They will know their commodities themselves that they sell or buy: so should we both for the sins we would part with, and the opinions, or duties, we would purchase. 3. They will know the persons, with whom they deal: so should we try the spirits. 4. They will have all the security may be had: so should we see all warranted by the scriptures, for other security we cannot have put in that is sufficient: if the devil or the world or corrupt teachers, tempt and entice us, we must put them to it, to put us in security from the scriptures, which because they cannot do, we must wisely reject them. 5. Men that deal for much, are glad to seek the protection of some great men: so should we seek the protection of the great God. 6. If men doubt in any thing about their estate, they will presently consult with their friends, and in difficult cases they will have opinions of Lawyers too: so should we do if we would have our states safe, we must propound our doubts one to another, especially to our Teachers, that they may resolve us out of the word of God. VERS. 5. For though I be absent in the flesh, yet am I with you in the spirit, rejoicing and beholding your order, and the steadfastness of your faith in Christ. These words depend upon the former, as the answer of two objections; First they might say, How doth he know our estates? to which he answers in the first words, That though it were true, that he were absent, in respect of the flesh, yet it was also true, that he was present in the spirit, both in that his affection, carried him to a daily thought of them, and so to a willingness upon all occasions to take notice of their estate: and beside, as some think, he was acquainted with their estate extraordinarily, by revelation of the spirit. And thus also he secretly gives them notice to look to their ways: for he takes notice of all that passed amongst them. How careful should we be in all our courses, as well as they? For we have the spirit of God in us, and the people of God round about vs. here also Ministers may take notice of their duties: their spirits should cleave to their people, and their daily thoughts and cares should run upon them, they should still observe them, and watch over them in the Lord. Ob. 2. But might some one say, Is it charity in the Apostle, being thus ab●sent, to entertain surmises and hard thoughts of us, as if we were falling away, etc. Now to this he answers, that though he wrote this to exhort them and to warn them, yet he did greatly rejoice to know so much as he did of their order of life, and steadfastness of faith. Many are so diseased, that they think, if a man reprove them or admonish them, that then he hates them altogether, and likes nothing in them: but the Apostle to prevent that, acknowledgeth the praise of their life and faith. A holy mind can rejoice in the good things of those he warneth or reproveth. Your orders] Order hath original in God, he is the God of order a 1. Cor. 14.33 , a all disorder and confusion is of the devil. Order is that wonderfully commends whatsoever it is in. There is a kind of seed of order sown in the creatures. This order in man is their eutaxie or well disposing of themselves. The Apostle might commend their order generally, both in relation to the commonwealth, and to the Church, and in their families, as also in their particular conversation. That there might be order in Commonwealths, Of order in the common wealth. God hath set man in authority, (for by him Kings reign and have their power b Prou. 8. Rom. 13. ) and hath communi●cated a part of the honour of his own divine laws to their civil laws, viz. That they should bind men's consciences so far as they are not disagreeing from his word. Besides, he hath recorded threatenings against the disobedient, and acknowledgeth Magistrates to bear his image, to be as it were Gods by representation, and he guides them by his spirit for the time, many times qualifying them with gifts, and guiding their mouths in judgement, (for a equine sentence in the mouth of a King) yea he himself drew a platform of rules for Commonweals, to give them a taste of government. Now that men may attain to this Eutaxie and good order in Commonweals, they must read the law of God, and let that be a general guide to them, and they must propound sanctity as well as felicity as the end of their government; and in calling to office, they must be careful not to set the feet where the head should be, but to choose men that fear God and hate covetousness, and are men of courage. The fear of God and courage is wonderfully wanting in all sorts of Magistrates. And as for courage, in respect of the people, what are they the better if they have a good man, that will do no good, then if they had evil men, that would do no evil? Yet in truth Magistrates, whether good or evil men, do much evil by suffering evil to be unpunished. But to return to the point, Magistrates that would preserve order, must give good example themselves, and mend the disorders of their own households, and bring such a sympathy and love of the people, as they should both preserve their authority, and yet remember that they rule their brethren. And in their government they cannot observe order, unless they punish vice as well as command or provide for virtue and wealth. Besides, they must take away the persons or places that are occasions of disorder, and they must charge and remunerate as well as punish. Finally, the people out of the obligation of conscience must strive to live in order, with reverence and fear yielding ready obedience and furtherance to those that are placed in authority over them. Order in the Church. There is order also in the Church: and thus there is order, in doctrine, for milk must be propounded before strong meat, or with sufficient reference to the parties to be taught. There is order also to be observed in the time, places, and manner of celebration of God's worship. There is order also to be respected in the use of things ecclesiastically indifferent. There is order in the subordination of persons, in the ministery, some to rule, some to teach, some to exhort, some to distribute. There is order also to be observed in the discipline of the Church, proceeding by degrees with offenders, so long as they are curable. Order in the family. Neither may our families be without order; order I say, not only in the duties that concern the maintenance of the family, but also in the exercises that concern religion and the service of God in the family. In families there must be a care also of reformation: especially that openly profane persons, only for temporal advantage, be not retained or admitted there. In the family also there must be a daily exercise of patience, humility, knowledge, and all other Christian graces, that concern mutual edification. What should I say? There is a mutual relation in all the members of the family one to another, and the discharge of their several duties one to another is charged with a daily care of order. But I think the Apostle commends the order of holy life unto which every Christian is bound. It is certain we can never soundly proceed in godliness without a care of a settled frame and order of living. We may not live at a venture in religion. 'tis not enough to do good now or then, by flashes. There is an order in holy conversation. We must walk by rule d Gal. 6.16. . There is an holy disposing of our ways required e Psal. 50. ult. . It is required of us that we should ponder the paths of our feet f Pro. 4.26. . We must order our affairs with discretion g Psal. 112.5. . This is called the way of prudence or understanding. There is a guiding of our feet unto the ways of peace i Luke 1.79. . 'tis a wonderful curse to be left to our security to walk in dark and uncertain ways: and contrariwise the vision of the salvation of God is promised to such as dispose of their ways aright k Psal. 51. ult. . And to be careful o● an orderly course of life, is to keep our souls l Pro. 19.16. , and peace shall be unto such. But alas, men have corrupted their ways, and their understandings are darkened, and they are strangers from the life of God: neither will men cease from their rebellious ways. The civilest men walk after the way of their own hearts, yea the most men hate those that are right in their ways, and are like Dan, that would bite the heels of such as endeavour to walk in sincerity. Some hypocrites there are that will know the way of the Lord, and ask of him the ordinance of justice, as if they would be careful to please God; but alas they were never washed from their old sins, and they quickly return with the dog to their vomit, and corrupt their ways, being of purpose set on by the devil, to make a clamorous profession, that so their fall might more dishonour the glory of an exact and circumspect conversation. Alas, what should I say? There is wonderful want of order in the very lives of God's children. Scarce the tithe of professors of sincerity of the Gospel, that have gathered a catalogue of holy duties, and observed out of the word that frame and order of settled holy conversation. Ten helps of order in conversation. There are 10. helps of order in holy life: 1. knowledge, 2. uprightness, that is, an unfeigned resolution to show respect to all God's Commandments; 3. constant diligence, 4. watchfulness, 5. contemplation or meditation, 6. prayer, 7. reading the word daily, 8. frequent hearing of the Gospel preached in the power of it, 9 a tender conscience, 10. society and fellowship with gracious Christians in the Gospel. There are many impediments of an orderly conversation: Nine lets of order. 1. Men are not reconciled to God, and so not being in Christ, they receive not influence of grace from Christ to enable them to walk in an holy course. 2. In others 'tis negligent mortification; the stain of former sins being not washed away, there remains in them an ill disposition to sin. 3. Many are ensnared with evil opinions, either in doctrine, (and so error of life is the scourge of error in opinion) or else about practice, as that such strictness is not required, or it is impossible, or none do live so. 4. Many know not what order to appoint unto themselves. 5. Many are confirmed in a heart accustomed to evil, and they love some one sin, wherein they especially break order. 6. Satan strives above all things to keep men in a dead sleep, that they might not awake to live righteously, or express the power of godliness. 7. Many are so set in the way of the ungodly, that their very evil society chains them down to a necessity of dissoluteness. 8. Many are put out of all order by their daily distempers and disorders in their families. Lastly, some fail and fall through very discouragement, received either from opposition, or contempt, or scandal. Now if any be desirous to know in general what he should do to bring his life into order, Rules for bringing our lives into order. I shall profitably advise five things: First, that he do resolutely withdraw himself from the sins of the times, and keep himself unspotted of the world, in respect of them. Now the sins of the times are apparent, pride of life, contempt of the Gospel, coldness in faith and religion, swearing, profanation of the holy Sabbath, domestical irreligiousness, contention, usury, whoredom, drunkenness, and drink, oppression and speaking evil of the good way. Secondly, that he observe the more usual corruptions of the calling of life he lives in, and with all heedfulness shun them, whether he be Magistrate, Minister, or private person. Thirdly, that he especially strive against and subdue the evils that by nature he is most prone unto. Fourthly, he shall do wonderfully profitably, if he would get a catalogue of duties out of the whole law, Use of catalogues. that directly concern himself in particular, which is very easy (especially by the help of some that are experienced) to bedistinctly gathered, labouring to show all good faithfulness in duties of piety as well as righteousness, and to strive for inward piety as well as outward, resolving to continue, as well as once to begin. Hence it is, if we mark it, that the holy Ghost in divers Scriptures draws for the people of those times divers catalogues, either of grace which specially tended to their praise, or of duties that most fitted their state, or of sins that they must most carefully avoid, as being most commonly committed: yea it could not but be of excellent use, if we did task ourselves to the more strict observation of some of those catalogues, either of grace, or sins, or duties, as we might perceive they most fitted vs. But if ever we would go about the order of our lives, More rules. we must in general 1. labour to weaken the love of earthly things. 2. We must resolve to keep our hearts with all diligence, I mean we must with all care and conscience strive against inward sins. 3. We must put on a mind to live by faith, whatsoever befall vs. 4. If we fall, we would speedily recover ourselves by confession and prayer, and not accustom ourselves to sins either of omission or commission. Upon the consideration of all this, uses. what should we do, but even pray the Lord that he would make his way plain m Psal. 5.8. before our face, and direct the works of our hands n Psal. 90. ult. and hold up our goings in his paths o Psal. 17.5. , that our steps do not slide? And to this end we should every one be piecing and amending his ways, making his paths straight, being ashamed and confounded for all the disorder of our lives past. But if thou go about this, be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man that hath two hearts, for than thou wilt be unstable in all thy ways; either go about it with all thy heart, or else let it alone. What shall I say but this, let us all learn the way of God more perfectly. Thus of order. The second thing he commends is their faith, which he praiseth for the steadfastness of it. The steadfastness of their faith.] Concerning steadfastness of faith, I propound five things to be considered of. 1. That it may be had, and aught to be sought. 2. What the nature and properties of it are. 3. What is the cause why the faith of many is not steadfast. 4. What we must do to attain it. And lastly concerning unsteadfast faith. That steadfastness of faith may be had. For the first, that it may be had, is manifest: for God that giveth the earnest of his spirit, and sealeth and anointeth us in Christ, doth stablish us in him p 2. Cor. 1.21.22 . There is a sure foundation of God q 2. Tim. 2.19. Matt. 7.24. , upon which we may found our affiance. And God willing more abundantly to show unto the heirs of promise the immutability of his counsel, interposed himself by an oath to confirm his promise, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, which sly for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul both sure and steadfast r Heb. 6.17.18 . And we are commanded to resist steadfast in the faith s 1. Pet. 5.9. . And wavering is secretly threatened and disgraced by the Apostle james, after he had charged that we should pray in faith without wavering t jam. 1.6. . The properties of the man steadfast in faith. Now for the second, there are many excellent properties and praises in a steadfast faith: for a man that is indeed settled and steadfast in his faith, knows both the truth and the worth of the love of Christ u Eph. 3.17.19 ; he is able to contemn and deny the allurements, examples, customs, and glory of this world * 1. joh. 5.4. Gal. 6.14. ; he can bear adversity with singular firmness of heart, without hasting to evil means x Rom. 5.4. Isa. 26.16. , or limiting God for the manner, or time, or instruments of deliverance; he can stand in the combat against frequent and fiery temptations, and go away without prevailing infection; he can believe without feelings y Rom. 4. . The promises of God are not yea and nay z 2. Cor. 1.18.19. , but always a sure word and undoubted. He hath a kind of habitual peace and contentation in his conscience, with easeful delights and refreshings in the joys of God's favour. He hath a kind of spiritual boldness and confidence when he approacheth to God and the throne of his grace. Lastly, he can look upon death and judgement, with desire to be dissolved. The causes of unsettledness. And for the third thing, the reasons why many men show not this unmovableness, and steadfastness, are divers: some have not faith at all a 2. Thess. 3.2. , some have not a true justifying faith, but either rest upon common hope, or an historical or temporary faith. In many the presumption of certainty doth hinder steadfastness itself. Some want powerful means, that should establish them; and some having the public means, are justly blasted in their faith because of their daily neglect of the private means. And this reason may be given also why some of the better sort are not yet stablished, namely because they are so hardly excited and persuaded seriously to try their own estates, by the signs of God's favour, and marks of salvation. And for the worser sort, they shun trial, because they know before hand their state is not good, and beside they live in some one master sin or other, which they cannot be persuaded to forsake, and therefore resolve at least for a time to live at a venture, and refer all to the unknown mercy of God. The means of steadfastness. 4. If we would be established in believing, 1. we must be much in the meditation of the promises of God. 2. we must be much in prayer, and the acknowledgement of secret sins, observing the comforts of God's presence, and keeping a record of the wonders of his presence, and striving to retain constantly the assurance, we sometimes feel in prayer. 3. we must cast about, how to be more profitable in well doing: An orderly life, especially fruitfulness in our places, doth marvelously though secretly, establish and settle a man's heart in faith 1. Cor. 15.58. whereas it is almost impossible, that a barren life should have much steadfastness, of assurance; again, would we yet further know, how it comes to pass, that some men get such a steadfastness above many others? Observe then and you shall find, that when they find the pearls of grace, and the means, they will sell all to buy them: Now the love to the means, is like death or jealousy, that cannot be resisted, there is in them a constant coveting of the best things, with a true hunger and thirst after them, and if they offend God they cannot be quiet, till they return and confess their sin, and get favour: they will not live days and weeks in a voluntary neglect of communion with God, and therefore reap this unmovableness, as the fruit of their daily conversing with God. Thus of steadfastness in itself. Now in the contrary, concerning an unsteadfast faith, I propound two things to be considered, 1. The effects or consequences, and concomitants of it: And then the kinds of unsettled faith. Not Scripture only, but usual experience show the many inconveniences that attend such as are not stablished in the faith. 1. They want the many comforts, The inconveniences of an unsteadfast faith. the steadfast faith feeleth. 2. They are disquieted with every cross. 3. They are tossed with the wind of contrary doctrine, yea the very truth is sometimes yea with them, and sometimes nay: sometimes, they are persuaded, and sometimes, they are not. 4. They find a secret shunning of the ordinances of God, when any approach should be made unto God. 5. The fear of death is almost inseparable. 6. They are sometimes frighted with fears of perseverance, besides their daily danger to be foiled, by the baits of Satan and the world. Vnstedfastnesse may be considered three ways. Unsteadfastness of faith three ways. 1. as faith is weak. 2. as faith is weakened. 3. as steadfastness is lost. For the first, in the first conversion of a man unto God, while they lie yet in the cradle of godliness, They are assailed with much doubting and many fears, etc. Quest. But what might some one say, How weak faith may be discerned. How can faith then be discerned in the midst of so many doubts and fears? Answ. The truth of their faith and grace appears, 1. By their earnest and constant desire of God's favour. 2. By the tenderness of the conscience in all their actions, and their daily fear of sinning. 3. By their frequent complaints of unbelief, and secret mourning for it. 4. By the lowliness of their carriage, even towards the meaner sort of those that truly fear God. 5. By their desire after the sincere milk of the word. Lastly, by their endeavour to walk inoffensively. Quest. But seeing their faith is true, Causes of the unsettledness of faith weak. what is the cause of the unsettledness of it? Answ. They are unsettled, partly because they have yet but a small measure of saving knowledge: and partly because they discern not the consolations, offered to them: and partly for want of application of particular promises, that belong unto them: and sometimes it is for want of some of the means: and in some it is, because they see a greater power in some of their corruptions, than they think can stand with true grace. Now for the remedies of this unsettledness; Remedies for faith weak. This weak faith will grow settled more and more, if they continue upright in the use of the means, especially as their reformation and victory over sin increaseth, and as they grow more and more confirmed in the divorce from the world, and carnal company, and they grow more expert in the word of righteousness, especially after the Lord hath refreshed them, with the frequent comforts of his promises, and presence, besides conversing with the faithful and established Christians: And all this the sooner, if they do propound their doubts, and by asking the way, seek daily direction, especially if they resign over their souls to the ministery of some faithful and merciful man of God, who as a nurse shall daily feed them, with distinct and particular counsel and comfort. Thus of the unsteadfastness that accompanieth faith weak. Now there is an unsteadfastness accompanieth faith weakened, that is such a faith as was sometimes stronger; For the clearer understanding hereof, I consider three things. 1. The causes of this weakness of faith. 2. The signs to discern it. 3. The remedies. There may be divers causes or means to weaken strong faith. Causes of faith weakened 1. Loss of means. 2. secret sins ordinarily committed, not lamented, not reformed. 3. Presumptuously to use ill means to get out of adversity. 4. Relapse to the love of the world. The signs to discern it, Signs of faith weakened. are 1. the sleepiness of the heart. 2. fear of death. 3. constant neglect or secret contempt of fellowship with the godly. 4. The ceasing of the sensible working of God's spirit within. 5. Reigning discontentment. 6. Security under known sin. Remedies for faith weakened The remedies are 1. A serious and sound examination of the wants and faults, which by this weakness they are fallen into. 2. A constant and daily judging of themselves, for their corruptions, till they recover tenderness of heart, and some measure of godly sorrow for them. 3. It will be expedient that they plant themselves under the droppings of a daily powerful ministery. 4. The meditation of their former feelings. 5. The use of the Sacrament of the Lords Supper; this is a means to confirm faith both weak and weakened. Lastly, they must hold a most strict watch over their hearts and lives, till they be re-established in a sound course of reformed life. Thus of faith weakened. 3. Steadfastness may be lost, note that I say steadfastness of faith may be lost, I say not that faith may be lost that is true faith; this steadfastness was lost in David, Solomon, and it is likely in job too. Causes of the loss of steadfastness. The causes of this loss of steadfastness are divers; in some it is the inundation of afflictions, violently and unresistably breaking in upon them, especially raising the fierce perturbation of impatiency, thus it was in job. 2. In some, it is some horrible sin, I say horrible sin, either because it is some foul transgression, as in David and Solomon; or made horrible by long continuance in it. Now into this evil estate, Steps in falling away. some fall suddenly, some by degrees, commonly it begins at spiritual pride, and proceeds after from the careless use of the means, to the neglect of them, and from thence to a secure disregard of the inward daily corruptions of the heart, joined with a bold presumption of some enfolded mercy of God, till at length they fall into some special sin or wilful relapse. The effects. The effects and concomitants of this relapse, and loss of steadfastness, are divers, and fearful, as 1. The ceasing of the comforts of the spirit, the spirit being a sleep, and in a manner quenched. 2. The heart is excommunicated from the power of God's ordinances, as they may feel when they come to use them. 3. Spiritual boldness or encouragement to come unto God is lost with it. 4. They are secretly delivered to Satan to be whipped and buffeted with temptations many times of blasphemy or atheism, or otherwise through his spiritual wickedness, held in internal vassalage. 5. Most an end, the outward providence of God is changed towards them, yea some times they are scourged with horrible crosses. 6. Many times they are given over to be punished with other sins. Yet for the moreful understanding hereof, Distinctions about apostasy. it will be profitable to consider of some distinctions, both of the persons, and the cause, and the effects. For of these that fall from their steadfastness, some are sensible of it, some are insensible: Those ●hat have their hearts wakened after this loss, do usually feel a strong conflict of terrors, the conscience being wearied with the tortures that their wounded spirit is tormented withal, under the sense of God's fierce anger, and in many of these their terror is renewed upon every cross, yea almost at every word of God, so doth the conceit of Gods fighting against them prevail with them. Now in the insensible, the special effect is a spiritual slumber or lethargy, with the rest of the ill effects before in common propounded. Secondly, a distinction must be made of the cause, for the sin is sometimes secret, sometimes open: now the consequents or fruits of open falling, by open sin is divers, usually the fall thereof is great, it makes a wonderful noise in the Church, besides it wounds the hearts of God's children, and breeds exceeding great distaste in them. Further their falls makes them wonderful vile before the world, the mouth of every beast will be open to rail against them: wicked men will keep the assize for them, yea the banks of blasphemy in wicked men will be broken down, so as they will with full mouth speak evil of the good way of God; besides it cannot be avoided but many will be defiled by it, and wonderfully fired and confirmed in sinning. Again, we must distinguish of effects or consequents, for some are ordinary, some extraordinary: for sometimes besides the ordinary events, the Lord scourgeth those falls with satanical molestations, either of their persons or houses, yea sometimes they are smitten with death. 1. Quest. But do all these come always for sin? Answ. Not always, but where sin is presumptuous they do. 2. Quest. But do all these things befall all such as fall into presumptuous sin? Answ: The judgements of God are like a great depth, and he afflicts how he will, but these are his rods, he may use all of them, or any of them as pleaseth him. 3. Quest. But are these things found in those that lose their steadfastness by the violence of crosses? Answ: Though many of them are, when the cross hath a mixture with any special impatiency, as in jobs case: yet properly they are rods for presumptuous sins. Object. But is it not better may some say, to continue as we are, then to acknowledge and make profession and be in this danger to fall into so evil an estate? Soint. Is it best to live and die a beggar, because some one great heir through his own default hath ruined for a time his house? Or is the condition of a beggar better than a Prince, because Nabuchadnetzar was seven years like a beast? 4. Q. But if his losses be thus many and miserable is there any thing left in him? Answ. There is. 1. His seed abides in him, the holy seed of the word can never be rooted out of him wholly. 2. He hath faith though it be in a trance. 3. Grace is alive in him, though he be in the state of a palsy man, or as one that hath a dead palsy, and yet is alive. 4. He hath the spirit of God in him, but he is locked up and taken prisoner. Now for the remedies of this loss of steadfastness, Remedies for the loss of steadfastness. they must know that there is required of them, a special humiliation, note that I say a special humiliation: For they must in private afflict their souls before the view of their special sins, and Gods fierce wrath, with strong cries and sighs unspeakable making their moan before God, They must cry unto God out of the deep, as the Psalmist saith. Besides they must shame themselves openly by making themselves vile before the people of God, so did David and Solomon and Paul; yea they must voluntarily resign over themselves unto Gods scourging hand, being so desirous to be cleansed of their sins, as to be contented God should wash them thoroughly though it were with many crosses. And further they must be revenged of their own flesh, by streitning and curbing themselves in their lawful desires and delights. Thus of their special humiliation: Now secondly, they must take special pains to recover their faith in God; and to get pardon of their sins, They must cry daily unto God, they must search again and again in the records of God's promises, especially waiting upon the preaching of the Gospel, to see when the Lord will return and have mercy by reviving of their hearts with the comforts of his presence. And for this they must be wonderful careful of the spirit of grace, to stir it up by daily prayer, and to observe with all watchfulness the stirring of it, resolving with all thankfulness to acknowledge any measure of the reviving of the spirit. Lastly when they are in any measure recovered, they must look to two things. 1. They must forsake all appearance of evil. 2. They must use a continual watchfulness, and with fear and jealousy look to their hearts, even in their best actions: lest Satan beguile them, and they revolt again, and then their case of reciduation be worse than the former, blessed is the man that feareth always. Thus of the loss of steadfastness, especially, as it is in the curable, for there is a loss of steadfastness, and the joy of God's salvation even in the elect, which in this life is incurable; Of this I can say little, because the Scripture is in this point exceeding sparing, and because the judgements of God especially of this kind are exceeding deep, who can wade into them? only a word or two of it. This loss is incurable two ways, sometimes in the cross or judgement it brought upon the offender, sometimes in the unsteadfastness itself; for sometimes though the Lord restore inward joy and assurance, yet he will not remove the outward sign of his wrath, sometimes he draws back the outward affliction, but doth not restore the inward comfort, or not in so great a measure, so as some of God's children, may die without the sense of the joy of God's salvation till they come to heaven, yea they may die in great terror and despair: yet the Lord may be reconciled, and they may truly repent, though these terrors or judgements be not released: because God many times will thereby purge the public scandal and clear his own justice: Besides, such spectacles do give warning to a careless world, to let them know that God hath treasures of wrath for sin if they repent not. Thus of the doctrine of steadfastness of faith, and unsteadfastness also; now briefly for some uses of it. uses. It may serve for great reproof, of the great neglect of seeking this steadfastness of faith. We may complain as well of the common Protestant, as of the Papists herein, for they are alike adversaries to the assurance of faith; let such as are touched with fear of God and desire to believe, travel more and more for attainment hereof, and to this end cleave to the sure word of the Prophets and Apostles, and labour in the practice and exercise of all holy and Christian graces. And for particular consideration of the troubles and losses of God's children, we may note 1. That it is a wonderful fearful thing to fall into God's hands, and that the promises of God yield no protection to a willing offender: woe unto profane beasts; if sin make God angry towards his own children, and make them also vile before men, then where shall those beasts that wallow in sin appear? if they be justly abased that fall once into one sin, what shall be the confusion of face and heart in those men, when all the sins they ever committed, shall be revealed before God's Angels, and men at the last day? 2. They that stand have great reason to take heed lest they fall from their steadfastness, Psal. 56.9. & 116.7. and be carried away with the error of the wicked. 3. We should be wonderful thankful, if God hath kept us from falling, it is his singular grace to keep the scot of his Saints. VERSE, 6.7. As ye have therefore received Christ jesus the Lord, so walk ye in him. 7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. In these two verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter; for whereas after all these reasons and the answer of sundry objections, they might finally have said, tell us then at once what it is you would have us to do? the Apostle answers summarily, that concerning holy life, he would have them walk as they have received the Lord jesus Christ: and concerning faith, he would have them to be rooted and soundly edified and established in the faith, especially to abound in thankfulness to God for their happy estate in Christ jesus. The 6. verse contains a precept concerning holy life, viz. to walk on in Christ, and a rule by which that precept is to be squared, and determined, viz as they have received Christ jesus the Lord. As ye have received Christ jesus the Lord, etc.] These words may be diversly urged upon them, according to the divers senses may be conceived of them, For 1. To walk as we have received Christ, may bear this sense, namely, to frame our obedience according to the measure of the knowledge of Christ we have received, it shall be to us according to what we have, to whom God hath given much, of them he requireth much; and judgement certainly abideth for him that hath received the knowledge of his masters will, and doth it not, if our practice be according to the knowledge we have, this may be our comfort, God will accept of us: and otherwise they are but in a miserable case that are barren and unfruitful in the knowledge of our Lord jesus Christ a 2. Pet. 1.9. . 2. Such a sense as this may be gathered, viz. So live with care of a godly life, as ye neglect not to preserve the doctrine, concerning Christ, ye have received. Certainly it ought to be the care of every godly mind, to do his best to preserve the purity of the doctrine he received together with jesus Christ; great is the general neglect of many sorts of people herein. 3. Or thus, Let the doctrine you have received from Christ jesus be your only rule both for life and manners, So live and walk as you have received; The Apostle commandeth to separate from every brother that walketh inordinately, and not after the traditions which they had received of the Apostle b 2. Thess 3.6. . By tradition he meaneth the holy word of God delivered by lively voice unto the Churches, while yet it was not written, even the same which now is written: The elect Lady and her children are commended for walking in the truth, as they had received commandment of the Father c 2. joh. 4. . Yea so must we stick unto the word received, as if any man teach otherwise he should be accounted accursed d Gal. 1.9. 1. Cor. 15.1.2. . For the Apostles received it not of men, but by the revelation of jesus Christ e Gal. 1.12. . And as they have received of the Lord, so have they delivered unto us f 1. Cor. 11.23. . Therefore we must conclude with the Apostle, These things which we have learned and received, and heard out of the holy word, those things we must do g Phil. 4.9. . 4. The sense may be thus; as ye were affected when ye first received Christ, so walk on and continue, at first men receive Christ with singleness of heart, with great estimation of the truth, with wonderful joy, with fervent love to God's children, with a longing desire after spiritual things, with endeavour to bear fruit, and without the mixtures of men's traditions and inventions. Now than they are exhorted to take heed that they lose not what they have wrought h 2. joh. 9 , but preserve those holy affections and desires still; striving against the witchcrafts of Satan and the world, that they be not beguiled from the simplicity that is in Christ jesus. The doctrines hence to be noted are▪ 1. That Christians do receive Christ, and that not only publicly into their countries and Churches (which yet is a great privilege, for Christ bringeth with him many blessings, and stays many judgements, brings a public light to men that sit in darkness and shadow of death, and raiseth immortality as it were to light and life again,) but privately and particularly into their hearts and souls. The privileges of such as receive Christ ● Phil. 3.9. This is the happiest receiving of Christ. Oh the glory of a Christian in receiving Christ! for he that receiveth Christ into his hart, receiveth excellent illumination, unspeakable joy k 1. Pet. 8. , sure atonement l Rom. 5.11. & 3.25. , hid Manna m Reu. 2.17. , eternal graces n 1. Cor. 1.6. & 4 7. , yea the very spirit of Christ o Rom. 8 9 , to make him know the things given of God, to set the soul at liberty p 2 Cor. 3.17. , to mortify the deeds of the flesh q Rom. 8.13. , to be a spirit of prayer r Zach. 12.12. , to give answer concerning our adoption s Rome 8.15. , to furnish the soul with gifts t Gal. 5.22. , to seal us up to the day of redemption u Eph. 1.14. , to be an eternal comforter * joh 14. , to be life for righteousness sake x Rom. 8.10. , to help our infirmities y Rom. 8 26. , and to raise up our dead bodies at the last day z Rome 8.11. . Lastly he that receiveth Christ, receiveth with him the promise of an eternal inheritance, into which he is presently acknowledged an heir, yea a Coheir with Christ jesus. 2. The second doctrine. It is not enough to receive Christ, but we must walk in him; to walk in Christ, a Heb. 9.15. is not only so to live, b Rom. 8.17. as we be sure that Christ liveth in us c Gal. 2.20. , or to walk after the appointment of his will expressed in his word, but it is chiefly to continue a daily care of holy perseverance in the graces and duties of holy life, holding fast our communion with Christ, this the Apostle thinks wonderful needful to be often urged and pressed by all means upon us, so shamefully do many fall away, and so cursedly is the sincerity that is in Christ jesus pursued by the Devil, and the flesh and the world, and so necessary is the endeavour to preserve the glory of perseverance in all well doing to the end. Oh this perseverance, it is a wonderful thing, and where is the man that doth not lose something of what he had? Oh that we could be soundly awakened to the care of it, or that we had minds that would be willing to do any thing we could to further it: but alas there is not a heart in us, there are divers excellent directions in the word to confirm us herein, if we were not overcome with sluggishness. There are divers things which if they were looked to at our first setting out, we were sure to hold out and continue walking in Christ. Rules for perseverance to be observed in our first conversion. As, If men did at first put their hearts to these questions of abnegation, so as they would be thoroughly advised, if thou hadst asked thine own heart these questions; Canst thou take up thy cross and follow Christ? Canst thou suffer advesity with the righteous? Canst thou profess Christ amidst the different opinions of multitudes of men? Canst thou be content to deny profit and reason, and thy desires and pleasures and credit, and all for Christ's sake? if not, thou wilt certainly fall away, and therefore better never begin. 2. At men's first setting out they must take heed they be not slightly in their reformation and mortification: but do it thoroughly, not sparing to afflict their Souls with sensible and sound godly sorrow: for else they will afterward repent of their repentance: whereas if it were done with sound advice, and serious humiliation, this would be an unmovable foundation of rest and encouragement to faith and well-doing. It is a great question, whether such will hold out that come in without sorrow for sins. 3. Men must at first look to their kind of faith: we see many are grossly deceived: temporary faith maketh such a show, that unless it be thoroughly tried it will deceive many: and there is a marvelous loathness in our nature to abide the trial, though we know it be plainly here required d 2. Cor. 13.5. ; whereas if we did get a continuing faith at first, we might have the more assurance of holding out. 4. It would much further perseverance if we did at first endeavour, that knowledge and affection might be inseparable twins: not to be much proud of knowledge without affection, nor to trust much to zeal without knowledge: either of these may be alone in men, that will fall away shamefully. 5. When men go about reformation, they should do it thoroughly, and be sure their hearts are renewed: for the old heart will not hold out long to endure the hardship of a reformed life: and if some sins have been favoured and spared, though they lie still for a time, yet afterwards they will revive and show themselves. We see in some, what a do there is to leave some corruptions and faults, they are seven years many times before they can be persuaded to forego them, resting in the reformation of other faults: whereas there is no assurance that they walk with a right foot in the Gospel, till they make conscience of a ready reformation of every known sin, and till they reform thoroughly they are like to fall away, whatsoever fair show of zeal and forwardness they make. 6. In particular divers men are to be warned of passion and violent affections, if thou mean to prosper in thy persuasion of reformation, then speedily cease from anger and leave of wrath, else there will be little hope that thou wilt not return to do evil e Psal. 37 8.9. , the promise of constant protection is with such as are sheep f joh. 10.28. , and are so far humbled, as they have left their wolvish qualities and passions. 7. To make thy standing more sure, acquaint thyself with such as fear God, and join thyself to them by all engagements of a profitable fellowship in the Gospel: there is a secret tie unto constancy in the communion of Saints, jer. 32.39.40. he is not like to walk long that walketh alone, especially if he might walk with good company; and this is a clear mark of a temporary faith in such as for many things go far, when men see they shun society with the godly. 8. It is an excellent help also, at first, to strive by all means to get the testimony of jesus confirmed in us g 1. Cor. 1.6. 1. Tim. 2.6. : Christ gives testimony especially three ways: 1. By the promise of the word. 2. By the graces of his spirit. 3. By the witness of the spirit of adoption. Now if we did study the promises diligently, especially recording such as we had interest in upon our conversion to God, and did withal try ourselves diligently and particularly concerning those saving graces, which are marks and signs of regeneration and salvation, and did also beg the witness of the spirit, waiting for those unspeakable and glorious joys of the holy Ghost, and with all thankfulness acknowledging Gods seal for our confirmation, when he is pleased so to set it to: me thinks this threefold chord could never be broken. Oh the heavy slumber and sluggishness of our natures: how wonderful rich is God in compassion? how ready is he to forgive and multiply pardon? how willingly doth he lift up the light of his countenance upon us? and yet men have not the heart answerably to wait upon him, or to be at the labour of this confirmation. How are many that set me somewhat unto many, how are they, I say, bewitched with security, so as they cannot be fired out of it, but live at a venture, and neither seek nor esteem the testimony of jesus? 9 Would we be set in a safe condition, and stablished? then we must strive for a free spirit, remembering David's prayer, stablish me with thy free spirit h Psal. 51.12. What a free spirit is. . Now if any ask what a free and ingenuous spirit is? I answer: 1▪ It is a mind that will not be in bondage to the corruptions of the times, it acknowledgeth no such bonds or relations to any, as to sin for their sakes. 2. It is a mind that apprehends liberty in Christ, a mind that will not be in bondage to legal perfection, but discerns his release from the rigour and curse of the law: it will not be subject, neither to a corrupt conscience, nor yet to a conscience erring or overbusy, but sees his prerogatives he enjoys in Christ, either in the hope of glory, or sense of grace, or use of outward things, or his liberty in things indifferent; there is a kind of servileness or spirit of bondage in many, that wonderfully holds them down, and if they be not better lightened of their daily fears and burdens, the flesh will lighten itself, by rebellion and apostasy, 3. It is a mind not chained down to the love of or lust after earthly things. 4. It is a mind ready priest to do good, full of incitations to good things, and careful to preserve itself from the occasions of evil: as resolved so to stand upon the sincerity of his heart, as rather to lose his life then his integrity: as neither caring for those things which ●he common sort seek after, as praise, profits, outward shows, etc. not fearing their fears. 10. Men must at first labour to get a sound and hearty love of the truth, desirous to store and furnish themselves with the treasures of holy knowledge: if the law be written in the hearts and bowels i jer. 31.33. Psal. 37.31. of men, they will hold out to the end. Lastly, men must be sure that they be good and true in their hearts k Psal. 125.1.24. , as the Psalmist saith, for than they shall be as the mount Zion that cannot be moved, and the Lord will always do well unto them. Signs of a true heart. Now the signs of a good and true heart, are such as these. 1. A true heart is a new heart, that must be taken for granted, else in vain to inquire any further, if there be not a newness of the heart to God. 2. It loves God with unfeigned and undivided love, though it cannot accomplish all it would, yet 〈◊〉 hath holy desires without hypocrisy, after God, above all things. 3. It labours for inward holiness as well as outward, both seeking the graces that should be within, and mourning for inward sin, as well as outward. 4. It will smite for small sins; as well for numbering the people, as for murder and whoredom▪ he hath not a good and true heart, that is vexed only for great evils and offences. 5. A true heart is a constant heart, it is not fickle and mutable, as many are in all their ways, but that it is once, it desires to be always. 6. It desireth the power of godliness more than the show of it: and is more affected with the praise of God then of men. 7. It quickly finds the absence of Christ, and cannot be at rest, till he return. 8. It constantly pronounceth evil of sin and sinners, and well of godliness and good men. Now on the other side, the reason why many fall away, was because they were not true in their hearts at first: they set up a profession of repentance with carnal ends, and through hypocrisy beguiled themselves and others. Secondly, if men find that they have been rightly formed in the womb and birth of their change, than there are other directions for them to observe, throughout their lives, that they might continue in this holy walking with God and his Saints. Wouldest thou be sure not to fall away? then look to these things. Rules to be looked unto after our calling. 1. Be sure thou continue in the careful use of the means, as the word, prayer, conference and Sacraments, else know that when once thou givest way to a customary hardness of heart in the use of the means, or neglect of them, thou art near either some great sin or temptation, or some great judgement and apostasy; and therefore concerning the means principally look to two things, 1. preserve appetite. 2. practice that thou hearest, without omission or delay. 2. If thou discern any spiritual weakness or decay, or feel any combat with the flesh, or the temptations of Satan, be sure thou complain betimes, and resist at the first, for then the grace of God will be sufficient, and the weapons of our warfare mighty through God: prayer will easily master sin at the first through the victory in jesus Christ. 3. Resolve with thyself not to let go thy assurance, or cast away the confidence of thy hope whatsoever befall thee: Heb. 10 36. or at least, not till thou mayest see wonderful evident reason. It is a marvelous great fault, to call the love of God into question upon every occasion, whereas men cannot glorify God more than to live by faith, & to be unmovable in it: God takes little delight in a soul that will withdraw itself upon every occasion by unbelief. Are they not strangely foolish, that will wear their helmets when their is no stir, and as soon as they see an adversary, or any blows towards, then to cast away their helmet, and do it so usually? such are we and worse, that stand bragging of our faith and hope in prosperity and ease, and when affliction and temptation comes, then most childishly we cast away both faith and hope, and till reason and sense are satisfied, we will not be persuaded. 4. Set perfection before thine eyes to strive after it; and to this end acquaint thyself with the rules of holy life, Phil. 3. and consider the examples of such as have walked therein, and the woeful events that befall the contrary minded, especially think much of the great recompense of reward, even the price of our high calling in jesus Christ. 5. Take heed of the occasions of falling, such as are spiritual pride, known hypocrisy, desire to be rich, discord with the godly, and vain janglings, with out discretion, neglect of our particular callings, and ungodly company. Hitherto of perseverance in life. Now in the next verse he entreateth of perseverance in faith. Rooted and built up in him, and stablished in the faith, as you have been taught. 7. In these words is both a precept and a rule; a precept, to be rooted, built, stablished: a rule, as ye have been taught. The substance of the precept is but to counsel them to increase more and more that they might be steadfast in the assurance of God's favour in jesus Christ. Of this steadfastness I have at large entreated in the 5. verse. Only we may here again be instructed and informed. 1. Of the necessity and excellency of steadfastness; the Apostle would not thus often peal upon it, but that he knew it to be of singular worth in the life of man, and of great necessity unto our consolation; besides it implies that people are for the most part slow hearted herein, and hardly drawn to the unfeigned and diligent labour after the establishing of their faith and assurance. 2. That all this steadfastness of assurance is not the work of a day; a great tree is not grown or rooted but successively; a great house is not built all at once, we must be every day adding something to God's work, that the building of grace may be in due time finished: none are so established, but they may grow in faith, none have such great roots, but they may take root yet more: many men strive hard to make their trees show in branches & leaves, I mean in outward profession in the world, but alas what should this great bulk, and so many branches and leaves do, unless there were more roots within? yea many dear children of God mistake wonderfully; they every day carry together heaps of precepts for life, but alas poor souls so great a building will not stand, unless they lay their foundation sure, I mean that they get their faith in Christ (the only sure foundation) more confirmed and established. As ye have been taught. Note here the Apostles candour, he doth not arrogate the glory of their establishment to himself, but sendeth them to their Minister, and teacheth them to depend upon him, to wait upon the blessing of God upon his labour, and to acknowledge the good they have, to have received by his ministery. Here divers things may be noted. 1. That the people should labour for a reverend estimation of the doctrine they receive from their faithful teachers. 2. That as faith cometh by hearing, so doth the establishment of faith also. 3. That it is wonderful dangerous to neglect either the charge of our teachers when they urge us to assurance, or the rules by which they guide us out of the word of God, for the attainment of it; if we would go about it, when our teachers call upon us, the Lord would be with his ordinance to bless it to us; we should be afraid to delay, when we are taught how to confirm our souls in faith and grace. 4. The faithful Ministers do greatly labour to establish their hearers in the assurance of God's favour, and the duties of holy life. Abounding therein with thanksgiving. In these words the Apostle shuts up all; wherein his intent is to stir them up to thankfulness, that as they did thrive in the means or matter of faith and holy life, so they should glorify God by all possible thankfulness for it: as he would have them abound in faith and holiness, so also in thankfulness to God. This may wonderfully smite our hearts: for if we observe our wretched evil dispositions, we may find that we are wonderfully bent to the very habit of unthankfulness: and therefore it is just with God many times, that we do no more thrive in victory over our corruptions, or in the power of divers graces, or in the progress of duties, because we do not more tenderly and constantly acknowledge the goodness of God we have had experience of. Oh that it were written upon our hearts, and graven deep in our memories, that nothing becomes us more than to abound in thankfulness, no fairer sight then to see the Altar of the Lord covered with the calves of our lips; never can the estate of a child of God be such, but he hath exceeding great cause of thankfulness for his happiness in Christ. VERS. 8. Beware lest there be any man that spoil you through philosophy and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. The order of the rest of the chapter. Hitherto of the exhortation. From this verse to the end of this chapter is contained the dehortation, wherein the Apostle labours to dissuade the Colossians from receiving any corrupt doctrine, or any vain observations, either borrowed from philosophy, or from human traditions, or from the abrogated law of Moses. The dehortation hath three parts. 1. He setteth down the matter from which he doth dehort. verse 8. 2. He gives 7. reasons to strengthen the dehortation, to v. 16. 3. He concludes against the things from which he dehorts, and that severally, from v. 16. to the end. In this verse he dehorts from three things. 1. From Philosophy, that is, doctrines taken out of the books of Philosophers, not agreeing to the word of God, which though it had a show of wisdom, yet indeed was but very deceit. 2. From traditions, i. observations and external rites and vain superstions, concerning either ordinary life, or else God's service, devised by men whether learned or unlearned, and imposed as necessary upon the consciences of men. 3. From the elements of the world, i. from the ceremonies of Moses now abrogated, and so from judaism. In general, we see in the Church of God, men must bear the words of dehortation, as well as of exhortation: men are in a strange case, that love to eat poison, and yet cannot abide to receive any antidote. Again, from the coherence we may note, that the best way to be sound against the hurt of corrupt doctrines or traditions, is, so to cleave to the doctrine of the Gospel, as we grow settled in the assurance of faith, and experienced in the way of a holy life; he cannot be hurt that minds holiness and assurance. Beware] When we find these caveats in the Scripture, we must think of them as more than bare notes of attention, for they show some great evil or deceive, and withal it imports, that we of ourselves are inclinable to fall; as in this place, this [Beware] imports, that men naturally are inclined to falsehood more than truth, to evil more than good, to wise men more than the wise God, to traditions more than the written word, to their own devices, more than God's precepts, to false teachers, more than the true Apostles, to ceremonies, more than the weighty things of the Law. Any man] See here the vanity and levity of man's nature: many men either by word or example cannot reduce unto order, or unto truth, yet any man may seduce unto sin and error. All sorts of men may be fountains of evil, but in case of returning, an obstinate sinner or superstitious person, is usually wiser than seven men that can give a reason. Spoil you] This word is various in signification; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it signifieth as some take it, to make bare, or to prey upon, or to cirumvent, or to deceive, or to drive away as a prey, or to lead away bond and captive, or as here, to spoil; it is so to seduce, or to carry away as a spoil: for the matter expressed in this word, we may note. 1. That a Christian stands in danger of a combat, and if he look not to himself, may be spoiled and carried captive. for the word seems to be a military word, and so imports a battle. 2. That there are worse losses may befall us, than the loss of goods or children, a man is never worse spoiled than when his soul suffers spiritual losses. jobs losses by the Sabaeans was great, yet theirs were greater. 1. That lost the good seed sown in their hearts a Math. 13. . 2. That had those things taken away that sometimes they had in spiritual things b Math. 13. . 3. That lost their first love c revel. 2. . 4. That lost the kingdom of God in losing the means of the kingdom d Math. 21. . 5. That lost what they had wrought e 2. joh. 10. . 6. That lost the presence of God f Hos. 5. ult. . 7. That lost uprightness and sincerity. 8. That lost the taste of the powers of the life to come g Heb. 6. . 9 That lost the joys of their salvation h Psal. 51. . And lastly, much more theirs that lose their crown i Revel 3.11. . 3. We may here see, that corrupt opinions may mar all, and spoil the soul, and make it into a miserable prey to evil men and angels. 4. That matters, that seem small things and trifles, may spoil the soul, & bring it into a miserable bondage, such as those traditions might seem to be. You] This word noteth the persons spoiled, and so gives us occasion to observe 2. things. 1. That we may be in the sheepfold of Christ, and yet not be safe. You, yea you Christians. The Devil can fetch booties even out of the temple of Christ. 2. When he saith you, not yours, it shows that howsoever it be true, that most an end false teachers, seek theirs not them, that is, seek gain, not the souls of the people; yet it sometimes falls out, that even the most dangerous and damned seducers, may be free from seeking great things for themselves. It is not any justification to the popish Priests, nor proof of the goodness of their cause, that they can deny their own preferments and liberty on earth, to win Proselytes to their religion. There have always been some even in the worst professions of men, that have at least seemed outwardly to care for nothing but the souls of the people. Through Philosophy] This is the first kind of corruption here condemned. Quest. But is Philosophy nought and here rejected? Answ. It is not simply condemned, but in some respects: namely, as it doth not contain itself within his bounds, or is not to the glory of God: or as it is, vain deceit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that vain deceit may be here added interpretatively: it explains the sense. Quest. But how became philosophy to be vain deceit? Answ. It is vain deceit four ways. 1. When it propoundeth and teacheth devilish things, How Philosophy becomes vain deceit. as the philosophy of the Pagans did: As in their Magics, when they taught the divers kinds of Southsaying, conjurings, casting of nativities, and a great part of judicial Astrology. 2. When the placets and opinions of Philosophers that are false, are justified as true. As their doctrine of the world's eternity, or the soul's mortality, or the worship of Angels, or their Stoical fate and destiny, or their wild opinions about the chief good. 3. When the principles of philosophy, that in the ordinary course of nature are in themselves true, are abused to deny things propounded in the Gospel above nature. As those maxims, that of nothing nothing is made. And that of a privation to a habit there is no regression, and that a Virgin cannot conceive. The first is brought against the creation of God, whereas it is true of the second cause only. So the second is brought against the resurrection, whereas it is true only in the ordinary course of nature. 4. When the truest and best things in philosophy are urged, as necessary to salvation, and imposed as meet to be ioyned with the Gospel. Philosophy may yet be used, so as she be content to be a servant not a mistress. If when God's word reveals any thing absurd in her, that then she will humble herself, and acknowledge her blindness, and be admonished by divine light. And on the other side, men may be corrupted with philosophy, and that divers ways. When men are corrupted by philosophy. 1. If men use any part of philosophy that is devilish, as too many do. 2. If men neglect the study of the Scriptures, and spend their time only in those human studies. 3. When men measure all doctrine by human reason and philosophical positions. 4. When men depend not upon God, but upon second causes. 5. When men strive to yoke men's consciences with the plausible words of men's wisdom. Hence also we may note, that false doctrine may be supported with great appearance of wisdom and learning, as was the corruption of those false teachers. We may not think that Papists are fools, and can say nothing for their religion: but if the Lord should let us fall into their hands to try us, we must expect from divers of them great shows of learning & colours of truth. Thus of Philosophy. The divers acceptation of the word, Tradition. After the traditions of men.] The word Tradition hath been used 3. ways. Sometimes to express the doctrine of God's servants by authority from God, delivered to the Church by lively voice, but afterward committed to Scripture: so the doctrine of Christ, and the Apostles, and of the patriarchs before the Law, was first delivered by tradition. Sometimes to signify such opinions as are in Scripture, but not expressed: they are there but not spoken therein, that is, are drawn but by consequence or impliedly. Sometimes to express such observations, as were never any way written in the word, but altogether unwritten in the Scripture, Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as being devised merely by men. So it is taken ordinarily, and so traditions are to be condemned. There is another distinction about traditions, A distinction about tradition. and that is this. 1. Some things are founded upon Scripture, and did always tend to further godliness, and are therefore Apostolical and to be observed: as all the doctrines of the word, and the public assemblies of prayer and preaching. 2. Some things were founded in Scripture, and were sometimes profitable, but now are out of all needful use: and therefore though they be Apostolical, yet they bind not, as the tradition of abstaining from things sacrificed to Idols, and strangled and blood. 3. Some things have not foundation in the word, yet may further piety, if used without superstition, and therefore not unlawful, as the observation of the feast of the Nativity of Christ, and such like. 4. Some things have no foundation in Scripture, nor do at all further piety, but are either light or unnecessary, or repugnant to the word, those are simply unlawful. Traditions were both in the Church of the jews, Traditions in the Church of the jews. and in the Churches of the Gentiles; the jewish traditions were called the traditions of the elders, not because they were enjoined them by their Sanadrim or College of Elders, but because they were brought in by their fathers after the captivity, the most of them after the rising of the sect of the Pharisies. For among them was that distinction, of the Law written, and the law by word of mouth: this Law by word of mouth is the Cabalistical Theology, Cabalistical Divinity. a Divinity so greatly in request amongst the Pharisies; but how well our Saviour Christ liked those traditions may appear. Matth. 15. The traditions in the Churches of the Gentiles may be considered two ways. Traditions in the Churches of the Gentiles. 1. As they were in the times of the primitive Church. 2. As they were in the times after, under Antichrist. In the primitive Church they had by degrees one after another a great number of traditions: such as these; To stand and pray every Sabbath from Easter to Whitsuntide; The Sign of the Cross; to pray towards the East; the anointing of the baptised with oil; the canonical hours; Lent and divers kinds of fasts; the mixing of water with wine; the addition of divers orders in the Church, as Canons, Exorcists, Ostiaries, &c. Holidays; to sing Halleluiah at Easter but not in Lent, and such like. Now if any ask what we are to think of those and the like traditions then in use. Quest. I answer. Answ. 1. That the Church had power to appoint traditions in indifferent rites, so that the rules of the Apostles for indifferent things were observed, as that they were not offensive, nor against order, or decency, or edification. As to appoint the time and place of public prayer, to set down the form of it, to tell how often the Sacraments should be administered, etc. 2. We must understand that the word Traditions used by the Fathers, Traditions in the times of the Fathers in the primitive Church. did not always signify these and such like things devised by men, but sometimes they did mean thereby, such things as were warranted by Scripture, though not expressly. As the baptizing of Infants, the observation of the Sabbath, etc. 3. There were some Traditions in some Churches, in the first hundred of year, that were directly impious, as the Invocation of Saints and Images. 4. Someother things were then used that were not every way impious in their own nature, and yet not greatly justifiable in their use, and such were divers of the aforenamed observations. 5. That divers things at the first brought into the Church with good intents and to good purpose, afterwards grew into abuse: as for example; In the Primitive order of Mounks. 6. The worser traditions were brought in by false teachers, and too pertinaciously observed by the people, the Father's bewailing it, and sometimes complaining of it. 7. The Fathers themselves in some things showed levity and unconstancy of judgement: sometimes to please the people, approving things; and again, sometimes standing upon the sole perfection of the Scriptures. Lastly, it cannot well be denied, but that the liberty taken in the primitive times to bring in traditions, opened a door to Antichrist. Traditions in Popery. Now concerning the traditions in Popery under Antichrist, their doctrine is abominable, for they say that the word of God is either written or unwritten; and they say their unwritten verities are necessary as well as Scripture, yea that they are of equal authority with Scripture. And those traditions they would thus exalt, Scriptures against traditions. are for number many, for nature childish, unprofitable, impious and idolatrous. But that we may be fully settled against their impious doctrine of traditions, we may profitably record in our memories these Scriptures, Deut. 12.32. Reu. 22.18. Matth. 15. 1. Pet. 1.18. Galat. 1.9. Isay 8.20. 2. Tim. 3.16. jer. 19.5. Col. 1.28. Luke 16.29. 1. Cor. 1.5.6.7. Ob. 1. Ob. But our Saviour told his disciples, I have many things to say unto you, but ye cannot bear them now, but the spirit when he is come shall lead you into all truth a joh. 16.12.13 . Ergo, it seems there are divers truths of Christ which were not revealed in Scripture, but by the spirit uttered by tradition after. Sol. Sol. This may be understood of the gifts of the Apostles, and of the effects thereof, and not of doctrine: for of doctrine he had said in the chap. before, all things that I have heard of my father, I have made known unto you b joh. 15.15. . 2. If it were understood of doctrine, yet he doth not promise to lead them into any new truths, but into the old, and those Christ had already opened, which should be brought to their mind, and they made more fully to understand them. For so he saith of the Comforter in the 14. chapter, he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you c joh. 14 26. . 3. Be it he had not revealed all as yet, what did he therefore never reveal it? why, the very text is against it, for he said, I have yet many things to say unto you d joh. 16.12. , therefore he did say them, namely after his resurrection e Act. 1.3. . 4. Let it be noted that he saith, ye cannot bear them now: the things he had to say they could not then bear, why should we think that they could not then bear these grave traditions, as the Anointing and Christening of bells and such like? Lastly, let them prove it to us that those toys are the things Christ promised to reveal, and then they say somewhat. Ob. 2. Ob. But in the 20. of john he saith, f joh. 21. ult. & 20 30. there were many things which were not written which jesus did. Answ. He saith that the things which are written are to this end written, Sol. that we might believe, and believing might have eternal life, so that what is needful to faith and eternal life is written. 2. He saith there were other things not written, he saith other things, not things differing from these: other things in number, not in substance or nature, much less contrary things. Ob. 3. Ob. But the Thessalonians are charged to hold the traditions they had been taught. Sol. The Scriptures were not then all written. 2. The Apostle understands not traditions as the Papists do. For in the same place he calleth the things written in Scripture, Traditions, as well as those were not yet written. To conclude this discourse concerning traditions, we must further understand, that the traditions in any Church though they be things indifferent in their own nature, become unlawful, if they be such as be taxed in these eight rules. 1 If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent. 8 Ways any tradition grows evil. 2. If they be urged and used with superstition. 3. Or as any parts of God's worship. 4. Or with opinion of merit. 5. Or as necessary to salvation. 6. Or if they be equalled with the Law of God; or the weighty things of the Law, neglected, and those more urged. 7. If they be light and childish. Lastly, if by their multitude, they darken and obscure the glory of Christ in his ordinances. Thus of the second thing. The third thing from which he doth dehort is the Rudiments of the world. The Rudiments of the world] By the Rudiments of the world he meaneth the laws of Moses, What he means by rudiments. especially, concerning meats, washings, holidays, garments, and such like ceremonial observations. Those laws were called Rudiments or Elements, Why called rudiments. as some think, because the jews and false Apostles held them as needful, as the four elements of the world: or else because in their first Institution they did signify the most choice and fundamental principles of the Gospel, that were necessary for all to know that would be saved; but it is most likely they are called so by a grammatical Relation to the Abcedaries, that as little children begin at the Alphabet and so go on to higher studies, so did the Lord give those laws, as the A. B. C. of the jews, to be their pedagogy, in the infancy of the Church. Now they might be said to be of the world, Why of the world. because they were external rites and subject to the sight and sense: and because they consisted of a glory that was more worldly than spiritual, and because worldly men do most stand upon that which is external. 'tis the drift of the Apostle to dissuade from the observation of those rites, because now the law of Moses was abrogated. Abrogation is a plausible doctrine in popular estates; Proclamation concerning immunities from tributes and taxations, or concerning Isonomie, that is, indifferent liberty for all to be competitors for honours or free for profits of a commonwealth, those were wont to be wonderful grateful to the multitude, and such is the doctrine of abrogation in Divinity: yet because it may be abused by Epicures, it is to be more carefully opened. The Law may be said to be abrogated divers ways. The law abrogated 4. ways. 1. When it is antiquated or obsolete, so as men are neither bound to duty nor punishment: and thus the ceremonies are abrogated. 2. When the punishment is changed, only the obedience still remaining in force, as in the law of stealth. 3. It is abrogated to the guilty, when the punishment is transferred on an other, so as the law cannot exercise her force upon the guilty person. 4. It is abrogated, when it is weakened and enervated by transgressors: to break the law is to lose or dissolve the law; thus wicked men by their lives abrogate it. Quest. But is the whole law of Moses abrogated? Answ: No; for though Moses be said to give place to Christ, that doth not import a change of the law, but of the Lawgiver. Moses gave three kinds of laws, Moral, judicial, Ceremonial. For the moral Law, How the moral law is abrogated. Rome 8.1.2. it may in some sort be said to be abrogated, as 1. In respect of the curse and malediction, as it did work anger and made execrable: for so there is no condemnation to them which are in Christ jesus, in as much as the law of the spirit of life hath freed them from the law of sin and death. 2. In respect of the inexorable rigour and perfection of it: Rome 6.14. for we are not now under the law but under grace. 3. In some sense it is abrogated in respect of justification: for now it is no more required of the godly, that they should seek justification by the law, but by jesus Christ. Again, we must distinguish of the persons: for the law still lieth on the neck of the unregenerate, but in the former respects is abrogated to the faithful, for against them there is no law, Gal. 5 23. 1. Tim. 1.9. How the judicial Laws are abrogated but the law is given to the unrighteous. Now for the judicial laws of Moses, they were as it were civil laws, concerning Magistrates, Inheritance, order and process of judgements, contracts, marriage, bondage, divorce, vows, usury, and trespass between man and man. These judicial laws must be considered two ways. 1. As they bind the jews, as they were men, that is, in a common and general right, and so those laws are perpetual in the nature and equity of them. 2. As they bound the jews as they were jews, in a personal, national, or singular right: And thus where the reason of a law is particular, there the law is so, and binds not other people, but as it may fit their Commonwealths. The Ceremonial laws did concern sacrifices, and sacraments, and other holy things, and ritual observations. Divines have a saying, that the judicials are dead, but the ceremonials are deadly. That the Ceremonies are abrogated, was signified by the renting of the vail of the Temple, yea the Temple itself is destroyed, as will more fully appear when I come to the 15. verse. And thus of the rudiments of the world; Hitherunto also of the matter of the dehortation: the reasons follow. And not after Christ] These words contain the first reason against philosophy, traditions and ceremonies: they are not after Christ, and therefore to be avoided, lest our souls be spoiled. These things were not after Christ, 1. because they no way tended to the furtherance of heaven & reconciliation with God, which in Christ we should principally look to. 2. Because they were no way warranted, or approved, or commanded by Christ: Christ when he came imposed no such things. 3. Because they do now no way lead us after Christ, but from him rather, in as much as we rest in those works done, and neglect the commandment of God. Lastly, they feed the humours of carnal men, and draw away men's minds from the spiritual worship of God in Christ. Hence we may note an answer to that question, whether the Gentiles may not be saved without Christ by philosophy? The Apostle determines that the soul is spoiled by philosophy, if it be not after Christ. Again, hence we may learn a note of trial concerning the truth of religions: that religion which is not after Christ, is a false religion. for this is a foundation, that everlasting happiness must be expected from Christ alone. Lastly, here we may note, that sins against Christ will be accounted for, though they were not forbidden in the moral law. we have now another law in the Gospel, so as whatsoever is not after Christ is a great transgress●ion: neither may we think that we sin not against Christ but only by traditions and ceremonies: for there are many other ways of offending against him, as, To live without Christ and communion with him a Ephes. 2.12. . To be an enemy to the cross of Christ b Phil. 3.18. . To make the doctrine of redemption an occasion of liberty to the flesh c 1. Pet. 2.16. . To live after the lusts of men and not after the will of Christ d 1. Pet. 4.1.2. . To harden our hearts against the doctrine of reconciliation e 2. Cor. 5.20. . To hold false opinions concerning the person or office of Christ. To pervert the Gospel of jesus Christ f Gal 1.7. . To persecute or despite Christ in his members g Matth. . To trust in the merit of our own works h Rom. 10.3.4. . To deny him before men i Mat. 10.33. . To reproach the servants of Christ k H●b 11.26. Not to believe the report of his messengers l Esay 53.1. Rom. 10.16. . Not to imitate his graces m Mat 11.29. . To offend one of Christ's little ones n Mark. 9.42. . To make division or schism o 1. Cor 1.12. . Not to discern his body in the Sacrament p 1. Cor. 11.28 . To build again things destroyed q Gal. 2.17.18 19 . To break our vows r 1. Tim 5.11.12. . To fall away from the doctrine of Christ s 2 joh 9 . To grieve the spirit of Christ t Eph●s 4.30. . To be beguiled from the simplicity that is in Christ jesus u 2. Cor. 11.3. . To cast away their confidence * Hebr. 10. . Or to fashion ourselves to the lusts of our ignorance x 1. Pet. 1.14. . Thus of the first reason. VERS. 9 For in him dwelleth all the fullness of the Godhead bodily. These words contain the second reason: and it stands thus; If in Christ there be all divine fullness and sufficiency, than there needs no supply from human inventions, either for doctrine, or worship, or manners: but in Christ there dwells all fullness even from the ocean of all perfection, and therefore let no man spoil you through philosophy, traditions or ceremonies, etc. For the explication of the Minor, we may conceive of the words of the text thus; There is in Christ all fullness of wisdom as the Prophet of the Church, therefore there needs no philosophy. 2. There is all fullness of merit in Christ's satisfaction as Priest of the Church, therefore there needs no expiating ceremonies. 3. There is all fullness of power and efficacy in Christ as king of the Church, therefore there is no need that we should help him with inventing traditions to uphold the lives or godliness of Christians, or any way to further the ordinances of Christ. This verse contains in itself an excellent proposition concerning Christ, viz. That the Godhead is in the body, that is, in the human nature of Christ; And this is amplified, 1. by the manner of presence, he dwelleth there. 2. by the measure, in all fullness. The word Corporally hath been diversly interpreted. Corporally, that is, truly and indeed. Corporally, that is, not in show or shadow only, but completely, in comparison of the shadows of the law, or prefiguring signs. He dwelleth not in Christ as he did in the Temple. Corporally, that is, according to the flesh. Corporally, in respect of the manner of his presence, not as he is in all creatures by efficacy or power, nor as he is in the Saints by his grace, nor as he is in the blessed by glory, but corporally, that is, by union with the person of the word; but I think it is safest and plainest, to take it in the third sense, viz. corporally, that is, in his human nature. Christ is commended in the praise of his relation 1. to the Godhead in this verse. 2. to Saints and Angels, v 10. In him, notes his person, Godhead, expresseth his divine nature, corporally, imports his human nature, and dwells, tells us of the union of the natures. The sum of all is, that in as much as the Lord hath saved us by so wonderful salvation in Christ, and in that our Saviour was true God as well as man, Why our Saviour was the second person in the Trinity and no other. as being the second person in Trinity, therefore we should wholly rest upon him, and not distract our thoughts, or faith, or services, with either philosophy, or traditions, or ceremonies, as supposing that our salvation should be any ways furthered by those. Now in that the holy Ghost is so careful to teach the divinity of Christ, we should also learn to be affected with the wisdom of God, that hath designed the second person in Trinity to be our mediator: Think of it often, and weigh with yourself the glory of God's wisdom herein; who is fitter to restore the world than he that made it a joh. 1.1. Col. 1 15. ? Incarnation is a mission; now it was not fit he should be sent by another, that was not of another, as the Father was not. It is wonderful suitable that the natural son should make sons by adoption b joh. 1.12. . Who fitter to restore the image of the Father lost in us, than he that was the eternal image of the Father c Col. 1 15. Heb. 1.3. ? who who fitter to break open the fountain of God's love, than the that was the son of his love d Col. 1.13. ? The personal word became the enunciative word, to declare unto us his Father's nature and will: he that is the middle person in the Trinity, is fittest to be the middle man, or mediator between God and man. Is our Saviour God then? then he is eternal e revel. 1 7. , omnipraesent f Mat. 28.21. , omniscient g revel. 2.23. , and omnipotent h Phil. 3.21. . The consideration of the divinity of Christ, may and ought wonderfully to comfort us against the greatness of our sins and God's wrath, remembering that the Lord jehovah is he that is our righteousness i jerem. 23.6. , and justification from all our sins: as also against the greatness of the enemies and adversaries of our souls, and the truth or true grace of Christ in us; Our Saviour is the mighty God k Esay. 9.6.7. , and therefore can & will easily subdue all our enemies under our feet: beside hereby we are assured of the supply of all our wants, seeing he that hath all the fullness of God in him, hath undertaken to fill all things in the Church l Ephes. 1 ult. . And as this may comfort, so it should instruct: why should we not come willingly at the time of assembly m Psal. 110.3 , seeing we serve the God of heaven, and have all our service done in the name of the Son of God, and presented by his mediation to the Father? And further shall we not account unbelief to be a monstrous sin, considering how little cause we have to fear or doubt? but especially shall we not learn humility of him, that being in the form of God humbled himself for our sakes to take upon him the form of a man, and to be subject to the very death n Psal. 2. Math. 11.29. ? Lastly, shall we not learn hence the hatefulness of sin, and the odious filth of it? we may commit sin, but God must remit it, and become a sufficient propitiation for sin. Corporally] How the divine nature can be in the human. Quest. How can the whole divine nature be said to be in the human, seeing the one is infinite, the other finite? Answ. 1. It is no more than to affirm, that the human nature is united to the divine in the fullness of it. Or 2. That it is incorporate, or made flesh incarnate, or hath a body joined to it. Or else 3. Let it be granted of the inhabitation in the flesh of Christ: yet it followeth not that therefore it is there included. For it is so in the flesh whole, that without the flesh it is every where. For the divinity is not only immense that it can be every where, but also most simple, that it can be and be every where whole, as the soul in the body and the light is in the sun, and yet not included there, yet truly and whole there. Quest. But since this text plainly affirms that Christ had a body, and so by Synecdoche, a true human nature, it may be here inquired whether his human nature was like ours, and the rather since the godhead did dwell in him bodily. How Christ was like us, & how unlike. Answ. That this may be clearly resolved, we must know that what is said in this verse notwithstanding, Christ in his human nature was like unto vs. But for evidence, I show briefly in what he was like, and then in what he was not like. He was like 1. in that he took a true body, not fantastical. 2. He took a true human body, and not a celestial body, and he was endued with a reasonable soul. 3. He had the essential faculties of both. 4. He had the very infirmities of our nature, I mean such as were not sinful. Now Christ was unlike us in body, in soul, in both: In body, 1. In his conception there was a difference, for we are of Adam and by Adam: but he was of Adam and not by Adam, for he was not begotten but made: and so original sin was avoided, and some think his very body had all the parts at the first conception formed. 2. His body was not corruptible, it saw no corruption. In soul he differed two ways. 1. In that it was without sin. 2. In that it was endued with gifts above men and Angels. In both there was difference. For 1. They subsisted from the beginning in the divine nature, and did not make a person of themselves. 2. They are admitted unto the grace of adoration, so as now Christ-man is worshipped though not properly as he is man. Thus of the natures of Christ: the union of them follows, in a double consideration. 1. Of the manner, in the word dwell. 2. Of the measure in all fullness. Dwell] There are two kinds of unions in Christ. 1. Of the soul and body. 2. Of both those with the person of the word, the later is here meant. There are 2. questions about union in Theology, Distinctions of unions. that are wonderful full of difficulty. 1. The union of three persons in one nature. 2. The union of two natures in one person. This latter is in Christ, he is begotten as God, created in respect of his soul, and borne in respect of his body. There are divers unions. 1. Substantial in the Trinity. 2. Natural in soul and body. 3. Carnal in man and wife. 4. Mystical in Christ and the Church. 5. Personal in Christ, for in him as soul and body are one man, so God and man are one Christ. It is much easier to tell how this union in Christ is not then to tell how it is. Negatively thus. Things are united three ways; Some things are compounded and made one, yet the things united are not changed, mingled, or confounded, but remain perfect: as many stones united in one building. 2. Some things united are perfect, but yet changed and not what they were: as the body of a man made of the union of the four elements. 3. Some things remain whole and not changed but unperfect of themselves, as the soul and body of themselves apart. Now this union of Christ is not after any of these ways. Again this union in Christ is. 1. Not by bare assistance or presence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 2. Not by habitual union p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , either by affection, as friends are one, or by grace q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as the Saints are one with God. 3. Not by worthiness r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , or authority. 4. Not by harmony or consent of will s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or opinion: as the Angels are one with God, and as the Saints shall. 5. Not by joint authority t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as two Consuls are one. 6. Not by homonumie or giving of the same name to each nature. 7. Not of pleasure only u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as if it were so only because God would have it so. Lastly, Not by bare inhabitation, for the word is made flesh. And therefore though the holy Ghost use the similitude of dwelling here, to note the continual residence of the divine nature in the human, yet that similitude doth not express this union clearly. For the householder and the house cannot be fitly called one. The effects of this union may be considered either as they are in Christ or to us ward. In Christ, from this union flows, 1. The predication of the things of each nature, to the person and that truly and really, as when his blood is said to be the blood of the Son of God * Act. 20. , etc. 2. The enriching of the human nature with admirable gifts, as great as could possibly be in a created nature; In respect of which he came the nearest unto God of any that ever was or could be. Nay if all the goodness of man and Angels were conferred on one creature, yet it were not comparable to that that is in one Christ. These gifts in Christ they were either natural or supernatural, Gifts natural and supernatural in Christ. by natural gifts I mean such as these; in the mind, the best wit or memory and such like faculties, better than ever were in any man, I except not Adam himself. in the body, most fair form and a divine face: his very countenance did express a divinity in him. The very temperament also of his body was such as nothing could be better tempered or more excellent as being formed by the holy Ghost. His supernatural gifts were either in body or mind: in body, as that he could with his eye pierce the heavens and see there what he would, for Stephen could see into heaven as is recorded Act. 7. much more must we believe of our Saviour, for in Stephen there was but a small parcel of divine light. Now I say, those gifts were above nature in Christ, but yet not against nature x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , In mind there was in him exceeding holiness, goodness, wisdom, and all the gifts of the spirit. But all these supernatural gifts both in soul and body must be considered in Christ two ways. 1. In the state of humiliation. 2. In the state of exaltation. Such gifts as he received in the state of humiliation, were properly the effects of this union, the other were given in respect of his obedience unto death. Of the first sort I propound these, 1. In the whole soul so great holiness as can be imagined to be fall a creature. 2. In the mind, most exquisite wisdom. 3. In the heart, such bowels of charity, love and compassion, as was never in any man or Angel; in the whole man, wonderful power. Now amongst all these I only consider of his wisdom and power. A twofold wisdom in Christ. A threefold created wisdom in Christ There was a twofold wisdom in Christ. Increate, and that was only in his divine nature; and create, and that was in his human. This created wisdom in Christ was threefold. 1. Knowledge by immediate vision y Mat. 11.27 . 2. Knowledge by heavenly habits infused z Esay. 11 . 3. Knowledge gotten by experience a Luke 2. ●2. . By the first knowledge he knoweth immediately the word or God, to which his human nature is united, and in God as in a glass he sees all other things. Thus he sees God face to face, and this is a certain created light in the soul by participation of divine light. Concerning this first sort of knowledge in Christ, strange things are said by Divines, but the sum of all is this. 1. That the soul of Christ by this ●reated light and vision sees God, and that first, Whole: secondly, Perfectly. 2. That in this vision he sees all things. Object. Then might some one say the knowledge of Christ in his human nature is made equal to his divine. Solut. Not so. For first, though he see God whole yet he seeth him not wholly b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that is, not so much a● can be seen by God himself, though more than any Creature can attain unto. 2. Though he know the things that are and shall be, yet, he knows not such things as shall not be, and yet God can do them. 3. What he doth know by this finite light he knows not so plainly as the word doth. 4. It seeth not things at one view or altogether, but one thing after another. Thus of his immediate or blessed knowledge. The second kind of knowledge is habitual or infused knowledge. By this knowledge, he knows all that can be known of man or Angels, yea of all of them together, of this he speaks Esay. 11.3. There are four words to express it, wisdom, understanding, knowledge, and counsel; by the first he understandeth celestial and divine things; by the second things separate from matter, as the Angels; by the third things natural; and by the last things to be done. But this knowledge is much inferior to the former, for thus he knows not the divine essence. Of experimental knowledge the holy Ghost spoke Luk. 2.52. when he said jesus increased in wisdom, and that must needs be in such knowledge as he got by observation by degrees in the world. Thus of the wisdom of Christ. Of the power of Christ. Concerning the power of Christ many things are controverted in other Churches: and I have spoken of it before, more than men of wrangling natures and corrupt and envious minds did well take, though no more than what is ordinary in the writings of learned men: I shall not need therefore to say much of it in this place. The power of Christ is twofold, increate and create. Increated power, is the power of his divine nature, and so he is omnipotent. Created power is an admirable force in the human nature of Christ, above man or angels, to accomplish that unto which it is directed. By his divine power, Christ worketh divine things, and by his human power, he worketh human things▪ thus is he powerful above all creatures, in understanding, memory, will, and in acting whatsoever the law of God can will. Hitherto of the power of Christ: and so of the gifts in the state of humiliation. In the state of exaltation; there befell Christ 4. things. 1. a wonderful excellency of glory. 2. the grace of adoration with the divine nature. 3. the power of administration of all things in heaven and earth d Matth. 28. . 4. a judiciary power, viz. to be the judge of the whole world e Acts 17.30. . Thus of the second effect. The third effect of this union in Christ, was his mediatorship, as remaining perfect God he became man; so without any mutation of himself, he is by this union become perfect mediator between God and man, the true high priest, and the only head of the Church. The fourth and last effect of this union, is the communion of the effects: there are divers operations of both natures, yet they meet in one work done ᶠ: the worker is the person; the fountains of operation, are the two natures according to their properties: the actions are some proper to the divine nature, some to the human, yet the outward fact or thing effected is the work of both natures. Thus of the effects of this union in Christ. Now the effects that flow to us from hence, are either in Christ for us, or in us by Christ. In Christ for us, there are two effects, expiation and reconciliation to the father. In us by Christ are three effects, justification, sanctification and glorification. In all fullness] The ubiquitaries do abuse this place, for they allege that this place proves, that the essential proprieties of the divine nature are communicated really to the human, and so they say Christ is in his human nature omnipotent, every where present and omniscient: this they fall upon to establish his real presence in the sacrament. But that this place cannot fit their turns, may appear by these reasons, 1. He saith, in whom, that is, in which person the Godhead dwells etc. now it is not doubted by any, but that the person of Christ i● omnipotent, every where present etc. 2. Be it, in which body the Godhead dwells etc. yet this proves nothing for them, for so he dwells in the Saints, and yet they do not say, they are every where present. 3. When he saith, all fullness, this fullness notes the essence as well as the proprieties: now I hope they will not say the essence is wholly communicated to the body of Christ. 4. All fullness imports all attributes as well as some, now all attributes are not communicated: as for example, the body of Christ was not eternal. Lastly, the same was cleared before, the fullness of the Godhead is there as the light is in the sun. From the consideration of all which doctrine, uses. we may see cause to be abased and confounded in ourselves, that we should not more admire the wonderful glory of the person of Christ: and for the time to come, we should heartily strive with God by prayer, and the use of all good means, that he would be pleased to reveal his son in us, and show this rich mystery of God manifested in the fl●sh. Lastly, this should confirm us in the faith of all the good things promised in the Messiah, seeing hence we know how infinitely complete he is in himself. Thus of the 9 verse. VERS. 10. And ye are complete in him who is the head of all principality and power. The third reason of the dehortation is taken from our perfection in Christ: we need not go to traditions, or philosophy, or ceremonies, seeing we are so complete in ourselves as we are in Christ. Observe in the first words, 1. the persons, ye. 2. the time, are. 3. the benefit communicated, complete. 4. the author, Christ. 5 the limitation, in him: In general we may observe, that Christ doth derive of his fullness to his members, of his fullness have we all received grace for grace a joh. ●. 16. : out of his fullness he filleth all in all b Ephes. 1.23 : he ascended far above all heavens that he might fill all things c Ephes. 4 10. . Now if any ask wherein Christians are complete, or what it is Christ doth derive unto Christians out of his fullness? I answer, he maketh them complete, or filleth them out of his fullness, with knowledge d Mat. 11. 2●. Rom. 15.14. , grace and truth e joh. 1.16. , peace, power f Acts 6.8 , joy and righteousness g Rom. 14.17. , strength against temptations and death h Hebr. 2. , abundance of blessings in the Gospel i Rom. 15.29. , and he supplieth all their necessities out of the riches of his glory, but especially they are complete in the imputation of his most perfect righteousness. Thus of the Author and the benefit. Where he saith, ye are complete, he teacheth them that there must be a particular application of this fullness of Ch●ist: Though there be water enough in the sea, or in the river or fountain, yet it helps not us, unless it be derived to us by conduits, etc. though there be food enough in the market, yet we are not filled with it, unless it be bought and dressed and taken by vs. Now for the time, when he saith, ye are complete, he shows that it is not enough that men's hearts have been full of Christ, but they must be so still Quest How can they be said to be already filled and complete in Christ, seeing many things for their perfection are not yet given, and there is a difference of fullness in the children of God? Answ: That this point may be more clearly understood, I consider of this completeness more exactly, both in what it is, and what it ought to be, for they may be said to be complete, in that they ought to labour after it. The faithful are complete or impleat rather, either comparatively or positively: comparatively in this sense, Christians are complete both comparatively and positively. because they are in the absolutest estate that any kind of people are in, and far more happy than all the world beside, for the earth is cursed to all other men, the felicity they would desire cannot be had, or if it were, yet the wrath of God for their sins, lieth like fire in the mids of all, and who knows when it will burn? how can there be any completeness in their estate, seeing the unregenerate heart cannot be filled, and the things they can get, serve but for the flesh and bodily life? thus they are comparatively complete. Now positively they are so 4. ways. 1. In respect of the fullness of the body mystical, it is a glorious well compacted complete body k Ephes. 1.23. & 4.16. , and so the Church is the fullness of Christ. 2. In respect of justification, and that 2. ways: for every child of God hath whole Christ given him, and his whole righteousness imputed: and beside he hath forgiveness of all sorts of sins, original, actual, of infirmity or presumption, etc. 3. In respect of sanctification. 4. In respect of glorification. Now for glory, we must understand, that though they are not yet in heaven, yet they have it in respect of promise l Heb. ● 15. , and in hope m Heb. 6.14. , and in the means n 2. Tim. 3 16. , and in the beginning of it o joh. 17.3. : and for sanctification and grace, it must be considered according to the threefold degrees of it. 1. in inchoation. 2. in ripe age. 3. in perfect consummation in heaven. Now for the first, The completeness of the weak Christian. even the weakest babes and infants in grace are complete 4. ways. 1. They have complete and perfect promises even of completeness itself p Ezek 36. jer. 42.39. . 2. They are complete in respect of the means of sanctification, for first they have full liberty to use them as they have opportunity, and they may make their best profit of them: besides the respect of the efficacy of the means, their God is the holy one of Israel, Christ is the head in all fullness of virtue etc. they may pray for what they will and be heard, and the word is the arm and power of God to salvation. 3. They are complete in respect of the parts sanctified, they have grace in every part though not in every degree 4. They are complete in their desire and respect to all God's commandments. Thus of weak Christians and their completeness. Now the strong Christians completeness may be considered negatively: The completeness of strong Christians. and so they are not complete, that are not full of knowledge, that cannot bear hard sayings, that hath not a plerophory of assurance, that is not filled with contentation, that cannot live by faith, or is not filled with the fruits of righteousness. The last thing is the limitation, in him. In him] Nothing will be had by Christ till we be in Christ, 1. joh. 5.20. Things are said to be in Christ 1. in respect of creation, all things were created in him q Col. 1.16. . 2. In respect of preservation, all things consist in him r Col. 1.17. . 3. In respect of the mystical union, and so the Church only is in him. In him we are elected s Eph. 1.4. , in him the righteousness of God is revealed from heaven t Rom. 1.17. 1. Cor. 5.21. . in him all promises are yea and amen u 2. Cor. 1.20. . in him we are made rich * 1. Cor. 1.5. . in him jews and Gentiles are made one x Eph 2. ●6. . in him the building is coupled together and grows y Eph. 2.20. . in him we have life z 1. joh. 5.11. . Now men may know whether they be in Christ, if they examine themselves whether they be new creatures a 2. Cor. 5.17. or no, and whether they have the spirit of Christ b Rom. 8.9. , and whether they love the appearing of Christ c 2. Tim. 4.8. 2. Thess. 3.5. 2. Pet. 3.12. , whether the world hate them d I●h. 15 18.20 , whether they love the brethren e 1. joh. 3.14. Eph. 4.16.17. , and whether they walk in the light in all desire of holy conversation f 1. joh. 1.6. Hebr. 9.14. 1. joh. 3.6. . Who is the head of all principality and power] It is true that Magistrates be in great place on earth and have principality and power, and may be so called justly, but that is not meant here. These principalities and powers are the Angels, and so these words contain the fourth reason: Christ is the head of Angels, therefore whatsoever they have they have it from Christ, and therefore, what should we do to go to Angels to help us, when Christ the head is given to be our Mediator? The Angels are diversly called in Scripture: they are called spirits to express their nature, and angels to express their office, as messengers sent of God: they are called sons of God g job 38. : they are called Cherubyms h Genes. 3. from the form they appeared, viz. like youths: they are called Seraphims i Esay 6. for their order and fierceness in the execution of God's anger: they be called stars of the morning k job 38 7. from their brightness of nature: they are called watchmen l Dan. 4.10 , they are in heaven as a watchtower, and they keep the world: they are called flaming fire m Psal. 104. , because God useth their help to destroy the wicked: here they be called principalities and powers, which are words of greatest excellency amongst men, and are used here to shadow out the glory of those heavenly creatures. Angels are most spiritual creatures without bodies: they move like the wind unresistably, easily without molestation, and in an unperceivable time: and for their number, I am not of their fond opinion that think they are meant in the parable of the 99 sheep, as if they were so infinite beyond the number of mankind: yet without question, their number is exceeding great and almost incomprehensible, and cannot be known of us in this world n Dan. 7.10. Hosea 12.24. Math. 26.53. . They wonderfully excel in knowledge, and that natural, and supernatural, and experimental. But to speak a little more expressly, I consider in the Angels, 1. What they are in themselves, here called principalities and powers. 2. What they are in relation to Christ, who is said here to be their head. 3. What they be in reference to the body of Christ. The Angels in themselves are principalities, for their excellency of nature and estate. They are called powers for their wonderful force they have over other creatures at God's appointment. The words do not import any hierarchy among the Angels, for howsoever we are not to think there is any Ataxy among those glorious creatures; so it hath been bold presumption in those either jews or Schoolmen or Papists that have traveled in it to describe a fantastical number of orders amongst them. For their excellency of nature, as they are here called principalities, so else where they are called, stars of the morning▪ sons of God, yea Gods o Elohim. . And for their power it is exceeding great over the creatures: as when an Angel could destroy all the first borne of Egypt, and to overthrow so many thousand in Senacharibs army: an Angel set Peter out of prison, an Angel carried Philip in an instant, they can strangely wind themselves into men's imaginations, so as they can appear to men in their dreams p Math. 1. . As evil Angels can suggest temptations, so do good Angels holy motions. They have power over the Devils to restrain them, but work miracles they cannot but by the power of God; the Angel in the 8. of john could move the waters, but he could not of himself cure the sick. Thus of Angels in themselves. In relation to Christ so they are implied to be of the body, and Christ to be their head. Now we may not marvel at it that Christ should be the head of Angels, for there be diverse distinct benefits which Angels from thence do receive, The benefits Angels have by Christ. which by natural creation they had not. It is a benefit that they are vouchsafed a place in the mystical body under Christ that they might be received, as it were into the new order in Christ. 2. A peace is made between them and man in Christ. 3. The rooms of Angels fallen are supplied by the elect, the society of Angels being much maimed by their fall. 4. They are refreshed with singular joy for the conversion of the elect; besides the enlarging of their knowledge, that they are vouchsafed the understanding of the secrets of the Gospel. 5. They receive from Christ confirming grace, and so assurance that they shall never fall: which is their chief benefit. 6 Their obedience in it own nature is unperfect q job. 4. , though not sinful, and therefore may need to be covered by Christ's perfections. What the Angels do for the body of Christ. Thus of the relation to Christ. Now if any ask what relation they have to the body of Christ, and what they do unto it: I answer, by propounding both what service they do to the body, and in what manner. For the first, they are like Masters and Tutors to whom the great King of heaven sends out his children to nurse. God out of the rabble of best men doth adopt children to himself and after commit them to be kept by those most noble citizens of heaven r Psal. 34. ; Besides they execute judgement upon the enemies of the Church. They attend us at the hour of death and carry our souls to heaven s Luk. 16. . They shall gather our bodies together at the last day t Math. 24. . Lastly for the accomplishment of all designments for our good they stand always looking on the face of God to receive commandments u Math. 18.10. . Now for the manner in the old Testament they are reported to have sometimes appeared unto men, sometimes in their dreams, sometimes in visions, the Prophets being ravished, into an ecstasy, without true bodies, but not without the form of bodies. Sometimes they appeared in true bodies, either such as were for the time created of nothing, or else formed for the service of some preexisting matter, or else they used the bodies of some living creatures: for if the Devil could speak in the Serpent, why might not some good Angel use other Creatures: as some think the Angel spoke in Balaams' Ass. But for this kind of declaring themselves to men in the new Testament it is ceased, especially since the primitive times, so as now we cannot describe how the Angels do perform their service to the Church. Now for the use of the whole, in as much Christ is the head of principality, and powers, we may comfort ourselves divers ways. If Christ fill the Angels, how much more can he out of his fullness fill us, in the supply of all our wants? again, shall we not rejoice in the grace here is done to us, in that we are united into communion with Angels under our head? yea and that such glorious creatures, are appointed to be our attendants, why should we fear when Christ and his Angels will be so ready about us? further this may also instruct us, we need not be ashamed of Christ's service, seeing the very Angels follow him and depend upon him. A prince that kept great princes to be his domestical servants, were like to be much sought to for preferment of such as would follow him? Oh how should we long after Christ who is head over such glorious creatures as the Angels are? VERS. 11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ. Here is the fifth reason, and is peculiarly addressed against those Christians of the jews which joined the Law with the Gospel as necessary to salvation. By circumcision they were initiated to the Law of Moses: and if circumcision can add nothing to us nor perfect us any way in Christ, than neither can the Law itself. We have that in Christ of which circumcision, and the law were signs, we are circumcised in the spirit and therefore need not to be circumcised in the flesh, and in Christ we have the accomplishment of what was shadowed in the law. Might some one say the consequence is strange: we are circumcised in spirit therefore we need not be circumcised in the flesh. Ob. Why Abraham was circumcised in spirit as well as we, yet he needed to be circumcised also in the flesh. Sol. For answer hereunto, we must know that in the time of the old Testament this consequence was of no force: yet now in the new it is exceeding strong. For now we have not only accomplished what was signified by circumcision, but Christ hath appointed another sign in steed of it, viz. Baptism, especially this is clear amongst the Gentiles, which never were circumcised in the flesh. There is imported unto us in this verse a twofold circumcision. A twofold circumcision. 1. The circumcision made with hands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 2. The circumcision made without hands b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of circumcision in the flesh. . The one external, in the flesh, by Moses. The other internal, in the spirit, by Christ. Concerning circumcision made in the flesh, there is an observation of a fourfold time. 1. There was a time wherein it was not, viz. from the creation till Abraham's days. 2. There was a time wherein it was necessary, viz. from Abraham till Christ. 3. There was a time wherein it was tolerable, viz. for some few years after Christ. 4. There was a time wherein it was intolerable, and utterly unlawful, viz. since the Apostles times to the end of the world c Gal. 5.2. . Circumcision had a double signification, What circumcision signified. for partly it looked to Christ, and partly to the members of Christ. As it looked to Christ it signified 1. That they should have a Saviour that was circumcised, that is free from all sin. 2. That he should come of the seed of Abraham. 3. That he should satisfy for sin by effusion of blood, for all blood in the old testament was tipical. Now as it looked to man, it signified. 1. That by carnal generation we were unclean, and out of covenant with God. 2. That the faithful have interest in the blessed seed. 3. That our hearts must be circumcised, by the painful mortification of sin, and the painful casting away of sin, as a wretched foreskin: and that we should suffer affliction of spirit for sin, till our hearts were as sore, as were the Shechemites' bodies. 4 That we are adopted into God's favour and communion with Saints, and distinguished from all other men. 5. That all holiness of life and forgiveness of sin must be had in society with the seed of Abraham. 6. That through bearing the cross the first fruits or our blood should be ready to be offered for him that died for vs. The end of circumcision. The ends why circumcision was appointed were, 1. To teach them by signification the things before mentioned. 2. To be as a sacrament initiatory to let them into the Church. 3. To be a partition wall between them and the Gentiles, and as fetters to restrain them from society with them. 4. To bind them to keep the whole law d Gal. 5.3. . 5. To be a seal both of the righteousness of faith e Rom. 4.11. and of their right and possession of the land of Canaan as a type of heaven f Gen. 17.7. . There were three sorts of citizens in the old Church of the jews, Isralites, proselytes and religious men. Isralites were of the seed of Abraham, those were bound to circumcision necessarily g Gen. 17.12.14. . Proselytes, were Gentiles converted to the jewish religion, those for the strengthening of their faith did subject themselves also to circumcision and the ceremonial law. Now there were certain religious men of the Gentiles converted, and embraced the covenant of God, but were not subject to circumcision: such were Naaman, and the Eunuch and others. Why it was abolished. Now this circumcision after the coming of Christ was abolished. 1. Because all effusion of blood must cease when Christ's blood was shed. 2. The partition wall was now taken down, and therefore there needed no sign of difference. 3. The priesthood was changed, and therefore the rites belonging to it also. Object. But Christ himself is said to be the minister of circumcision i Rom. 15. . Solut. That was true. 1. As he was given to the jews by expiation to perform what was promised to their fathers. 2. He was a minister not of the law (which he abolished and fulfilled in his coming) but of the jews among whom he was conversant: for he preached not to the Gentiles. He was a minister of circumcision, that is, he was a Preacher among the jews, as Peter was the Apostle of circumcision. Thus of circumcision made with hands. Now concerning circumcision made without hands, 5. things in this verse may be noted. 1. The persons circumcised, ye. 2. The time, are. 3. The manner negatively set down, without hands. 4. The form of it, putting of the body of sins of the flesh. 5. The efficient cause, the circumcision of Christ. Note In general we may note that the case of the Gentiles is not worse than the jews, we want sacrifices, types, oracles, circumcision etc. but we have the thing signified; before the law they had the shadow, under the law they had the Image, 8 Reason's why there be such hard phrases and kinds of speech in Scripture. after the law we have the body. Quest. But what should be the reason that the holy Ghost in this place and in diverse others useth such hard phrases and dark kinds of speech. Answ. The Lord of himself in many places of Scripture doth use allegories or dark sayings. 1. Thereby to execute upon wicked men a strange and secret curse: He speaks to them in parables k Math. 13. Esay. 6. . 2. The majesty of the matter sometimes denieth to be expressed in more ordinary terms. 3. In allegories the holy Ghost doth not only tell the thing, but explicate it by comparisons, as here. 4. The hard places of Scripture are God's chests, wherein he hides his treasure from wicked men. 5. God hereby provides for the constant nourishment of the faithful, that though now they find a sweet relish in the word, yet if they come again to the same word, there is such depths in it, they may find more food in it. 6. God somewhat aims at the humbling of the proud heart of man, and will hereby make him see his wants, and many ways buffet him. 7. To excite in us so much the more diligence. 8. Some parts of Scripture are for an appointed time l Hebr. 2.3. , and till than they are sealed up. so a vail is yet drawn over some parts of the Revelation in things not yet accomplished; so it was in daniel's time m Dan. 12.8. . Thus in general. Circumcision without hands is a wonderful work of the spirit of grace, What circumcision without hands is. wrought by the word upon the members of Christ, upon their receiving into the mystical body, by which corruption of nature is wounded, beloved sins cast away with sorrow, and the sinner received into an everlasting communion with God and his Saints. Now that there is such a work as this in every child of God, is apparent by these places of Scripture, Deut. 10.16. & 30.6. jer. 4.4. Rom. 2.26. and this text. The first thing here to be considered is the persons both in themselves, ye, and in their relation to Christ, in whom, and to other gifts mentioned before, and imported in the word also. Ye] What graces we hear to be in Christ members, we must look to it, that they be in us: it was no comfort to the Colossians that others were circumcised with circumcision without hands, unless it might be truly so said of them also. which serves for great reproof of many that neglect the power of all doctrine, which is the application of it to themselves▪ but this comes to pass either for want of faith n Heb. 2.1. , or through prejudice o Psal. 2.3. 2. King. 9.11. jer. 29.26. , or the slumbering of the spirit, or the love of secret sin; yea many lose the power of the doctrine, by wandering observation how it may suit unto others. In whom] Circumcision without hands is only found in such as are actually in Christ, they only wound corruption of nature, and cast away beloved sinne● with sorrow, this is the difference between temporary faith and justifying faith. There are three sorts of hearers in the City; Some wholly profane, such as will mend nothing, nor like to hear of mending. Some openly sincere, professing constantly this circumcision without hands. A third sort, partaking of the properties of both the former: for they agree with the best in these things: 1. In the love of the ministery and Ministers that preach faithfully. 2. In the taste of the powers of the life to come, finding the word often of singular power, so as they receive it with joy and great admiration. 3. In the defence of the truth they seem as forward as any: these are near the kingdom of God, as the Scribe was; these are more than half persuaded, as Agrippa was; these are fired with desire many times to know what to do to be saved, as the young man in the Gospel was; but alas all this brings them within the compass of none of God's promises: and if they look not to it, fearful apostasy will be the end of all this, and they may prove most spiteful adversaries of the same ministery they admired, and proud contemners of the same remorse, with which themselves were often smitten, and so their latter end be ten times worse than their beginning. Quest. But what do these men want, or what are their defects, that they should not be right for all this, having such great affection to the word, yea even when it is most sincerely taught? Answ: Alas there are divers things too apparent in their estate. For first, they join not themselves with such as fear God in fellowship in the Gospel. 2. They shun by all means the cross for righteousness sake. 3. They respect not all God's commandments: there are some sins they will not leave: there are some corruptions they are so engaged unto, that they will at no hand leave them. 4. Some of them forsake not the very sins they seem to detest and sometimes to cry out against; they cry out upon swearing, and yet (vile beasts as they are) they will swear still, yea and that most fearfully, yea after many remorses of conscience for it. 5. They will not be persuaded to use all God's ordinances: indeed they hear constantly, and to any man's thinking, with great attention, but they pray not in their families, they will not use the help of conference, they read not the scriptures with any order or conscience, etc. 6. You see they are not careful of their company, they neither shun the appearance nor the occasions of evil, they give not over their going, nor their resort unto ungodly company. 7. They have not been truly humbled by godly sorrow for their sin. Lastly, they have sincerity in respect of persons; in some they like it, in others they do not like it. they love not all the Saints. Also] This also leads us to the former privileges in Christ, and imports that the circumcision without hands here mentioned is to be accounted a marvelous grace of God. and worthily; for our judging of ourselves, frees us from the condemnation of the world; and our days of mortification, as it were the wedding days of the soul; and godly sorrow is accompanied with the spirit of prayer; and a fountain of grace is opened, when our hearts are opened with true contrition. Thus of the persons. Are] This word designs the time of this spiritual circumcision; the time for the putting away and cutting off of our beloved sins is in this life, it must be now done or never done. beside till this be done, we can feel no profit or benefit for Christ. The time of circumcision without hands. Quest. The jews in the Law did know directly when they should be circumcised in the flesh: may not we also guess at the time of the circumcision without hands, when God would have us go about it, beyond which time it may not be deferred without singular danger? Answ. There is a time and it may be known, and it is wonderful dangerous to stand out that time: in general, the time to humble ourselves by mortification for our sins, and so to set about this spiritual circumcision, is, when God grants us the means of salvation o Luke 14.17. : more specially when we are pressed with God's judgements p joel. 2 12. : or when the mouths of God's servants are in a special manner opened unto us, and their hearts made large q 2. Cor. 6.2. : or when God dispenseth other graces, as temporary faith, love to the word, and joy r 2. Cor. 6.2. etc. or when we are smitten with the axe of God's word, and remorse for sin is wrought in us s Matth. 3.10. : or when hearing hath kindled in us 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 joh. 15.2. . Quest. But may not any man repent at any time. Answ: No. 1. A man may tarry so long till he commit the sin against the holy Ghost. 2. Men that go not so far, may yet by obstinate impenitency provoke 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 do not, but troops of men that forget God go into hell x Psal. 9 . Object. But the Scripture saith, At what time soever a sinner repenteth him of his sin from the bottom of his heart, God will forgive him, etc. Solut. 1. Mark the words, they have a limitation, thou must repent from the bottom 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 soever, but in the day that a sinner repenteth, which is not so universal, 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. Object. But yet the Thief repented on the cross. Sol. Shall one example make thee presume? why thou mayst know that worlds of people when they came to die did not repent as he did, why shouldest not thou more fear the example of so many not repenting: what is one to thousands. 2. Thou readest that the other Thief upon the same cross died without repentance. 3. Thou must know that an ordinary rule cannot be drawn from an extraordinary instance: his conversion was miraculous, one of the 7. wonders wrought by Christ in his death. Christ made Peter walk on the sea, will he make thee do so to? will he for thy pleasure darken the sun, or shake the earth, or cleave the rocks etc. Thus of the time. Without hands] 2. Things may here be noted. 1. That, that is not circumcision which is outward, made with the hand of man, but that is true circumcision which is inward. Hence there is two sorts of Isralites: the one is a carnal Israelite, one outward; the other is a true Israelite, for he is one inward in his spirit. As it was then so it is now, the carnal Israelite hath the name of Israel, and the sign of true circumcision; as then the circumcision in the flesh, so now baptism: and beside they profess to be the seed of Abraham, The defects of the carnal Israelite. and they speak fair of God and heaven. Q. But what are the principal defects of the carnal Israelite? Answ. 1. He rests in the work done, he bears himself upon the external work of holiness: he served God, for he was at Church: he is regenerated, for he was baptized; he hath prayed 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 godliness and the exercises thereof. 4 He is disordered in his life laden with iniquity. 5 He is senseless or incorrigible under public judgements. 6. He usually opposeth and pursueth him that is borne after the spirit. 2. We may note here that God is not tied to means, he can work without hands. What is then the estate of wicked men? no hands of men or angels can make them happy, it is a work done without hands. Oh how honourable is the work of mortification of a sinner? it was a glorious work to make those huge heavens, and this mighty earth without hands: such is the glory of our spiritual circumcision: we see also here how little beholding the kingdom of Christ is to this world: their hands will not be gotten to set it up, God must do it without hands. Lastly we should learn in all estates to live by faith and rest upon God, whether in affliction or tentation or mortification of sin, though we see not means, yet let this comfort us God can help us without hands. And thus of the instrument of circumcision, as it is here set down negatively. Putting of the body of the sins of the flesh] Here is the form of this circumcision without hands: it lies in the mortification of the body of sins that are in the flesh. Where note 1. the matter to be mortified, the body of sins. 2. The manner, it must be put of. The flesh] The flesh is one of the three great enemies of God and man's salvation, it is a treacherous domestical enemy. The practices of the flesh. As it is treacherous, so it is tyrannical, it will not be pleased unless it reign. A most secret enemy for she sits at the fountain and poisoneth all: most falsely she lets in the Devil, and permits him to set up his holds and fortifications in the minds of men: and is never quiet till it bring the soul into actual high treason against God. It is the flesh that causeth whoredoms, murder, drunkenness, and all disorders. She opposeth all the ways of goodness, both by objecting against them, and by making evil present, she savours not the things of God, nor can understand them. It is she that makes the Law unpossible to us: what with her vail of ignorance, and the slowness and hardness she diffuseth upon our hearts and spirits, she makes the service of God to seem almost always evil unto vs. Yea if she get into her throne she dare exalt herself against God, and judge even God himself, and his will, counsel, providence, and people; her very wisdom is enmity against God. And so infectiously vile is she, that she diffuseth her poison to our very posterity, so as we beget a very race of rebels: and in all this, she fortifies herself by all advantages, from evil example, or by riches, and worldly greatness, or carnal wisdom, or success in sinning, yea rather than she will be subdued or much pursued, she will entrench herself under the very colours of Christ, making her pretence of following him in words, that she may the more securely follow her own lusts in deed. This she doth, and thus spoils the image of God in us, and makes us most filthy and loathsome, and so opens the door of our soul unto Satan, that our hearts are made a very sly for unclean spirits to dwell in, and thus she will do if she be not mortified, till she bring men to hell and eternal condemnation there. Courses for taming the flesh. Esay. 40. 1. Pet. 1.2.4. 1. Cor. 1. Now for the taming of the flesh God hath taken divers excellent courses, 1. He hath laid a necessity of mortality upon it, all flesh must know it is but grass. 2. To cross the glory of the fleshly, the Lord of purpose when he chooseth heirs of salvation, will not take many of those the flesh commends for mightiness, or nobleness, or wisdom, or the like. 3. God hath set a standing curse upon the chief things desired by the flesh, so as they cannot be used, but with a kind of experience of their vanity, and loathing, and vexation of the spirit. Eccles. 4. He hath enacted terrible decres against such as walk after the flesh, and gives proclamation that he will certainly judge men for all the practices of the flesh. 2. Pet. 2.9.10. 5. He placeth his spirit within us to lust against the flesh. 6. He sent his son to take the similitude of sinful flesh, that in the flesh he might subdue the flesh. Eccles. 11.9. Lastly, he hath showed us ways, what we must do that we might tame and subdue the flesh: as when he telleth us, first, that we must be sober, that is, moderate in meat and drink, and recreation and apparel, Rom. 8 3. and what else may hamper the flesh. 2. That we must put no confidence in the flesh. 3. That we must mortify it, by confession of sin, and godly sorrow, with strong cries calling upon God for help against it. 4. That we must search the records of God's promises, and by faith lay hold upon him. For till we can show a better draft of happiness than the flesh doth, we do in vain go about to charm it. 5. We must silence it: not suffer it to object, or excuse, or extenuate, or deny. Hitherto in general 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 sins. 2. The manner, in the words put of. sins] Two things may be here noted; the one is implied, the other is expressed: that which is implied is, that God doth not require this circumcision in other things but only in sins. 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 soul; 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 natural desires of the flesh, I mean such as are needful to the being of nature, as to eat, sleep etc. 3. Nor to the moral projects. 4. Nor to the remainders of spiritual light, as sparkles of God's Image. 5. Nor to the outward necessary helps of life, as horse, land, friends etc. only it restrains those when they are hindrances to godliness. The use is therefore wisely to discern between the mere natural defects arising from the constitution of our bodies, and the sins and disorders of our souls: for this spiritual circumcision will not cure men's bodies, but only sanctifies men's minds. Again, we should learn of God here how to deal with our enemies: he distinguisheth between nature and the sin of nature: so should we; we should oppose their sins, but love their persons. The second thing here to be noted, is, that our sins are from the flesh: yea if the flesh did not by defect, action, approbation or consent, give way to sin, the devil and the world could fasten no sin upon vs. divers persons should be informed herein: when they fall into grievous evil, they cry out of their ill luck, or of ill council, or ill company, or of the devil; but they should indeed cry out of their own ill nature, for the rest could not have hurt them, but by the wickedness of their own disposition: and we should all grow suspicious of the flesh and his motions, reasons, desires, etc. and in time to mortify her with all her lusts. Body of sins] He saith not only that there are sins in the flesh, but a body of sins: that is, a huge mass or lump of sins, linked together as the members of our body are. The sins of the fleshly may be called a body in divers respects. 1. In respect of that harmony and union of sins one with another in practice, so as if one sin be practised, many will accompany it: as in Adam's sin, the sin was to eat the forbidden fruit; but that would not be alone, but was attended with doubting of God's word, with faith in the devil, with most in ordinate pride or desire to be like God, with discontentment with their present condition, with vile ingratitude, with apostasy from all righteousness, with profanation of the sacrament, with wilful murder of all their posterity, and evil concupiscence. Cain was angry that God did not accept his profane sacrifice: but would this sin be alone? no, for there follows it the hatred of his brother, the falling of his countenance, the rejecting of God's admonition, coloured hypocrisy, murder, and blasphemy. When desire of gain infects the hearts of Tradesmen, we see by experience, it will not be alone, a number of transgressions grows with it, as love of the world more than God, neglect of sincerity in the use of God's ordinances, swearing, breach of Sabbath, rigorous dealing with inferiors, vnmercifulne● to the poor, selling by false weights and measures, usury, if not otherwise yet in selling time, deceit, lying, oppression by engrossing of wares or encroaching upon the trades of others. 2. In respect of union in continuance after they are committed, thy sins committed vanish not, but by adding sin unto sin, thou makest up a very body of sin, and so in God's sight they stand compacted together as the very limbs of a monster. 3. These sins may be called a body, because they are committed by the body, as the external means of them. 4. The mass of sin in the fleshly man may be called a body of sins, for that it hath many things like unto the body of man: or many comparisons may be taken from the body of a man to express the sins of the flesh. As the body of man is a fair substance made of base matter: Similes. so sin in itself is most vile, though it be coloured over by the devil or the world with the fair proportion of profit or pleasure. And as there be many members in the body, so there are in the sin of the fleshly man: as some members in the body are outward, some inward, so are our sins. As men would be ashamed of their bodies, were it not for their clothing, especially if there be any deformity: so would men of their sins, were it not for their great places, or fair excuses, and wretched shifts they have to hide their deformities. And as the body of the prisoner in a dungeon is alike a true body, with his that sitteth on the throne: so sins that are secret, that are never so closely committed, are sins, as well as such as are openly done. As his body is a true body, that yet wants a leg or an arm: so it is in some, though they be not murderers or adulterers, yet they may have a body of sin in them. As the natural body cannot live, if you take away food and clothing: so neither would sin, if we did not love it, approve it, defend it, excuse it, and if we take away carnal reason and ill company. And as the body of Princes is better clad, than the bodies of poor men, yet it is alike, a body of clay and corruption: so are the sins of great men, though men do not speak so openly of them. uses. Now for use of all. First, here we may see a difference between the sins of the regenerate, and the sins of the unregenerate: in the godly after calling, there is not a body of sins, the nest of sin is scattered, sin is not in his full strength, he doth not give his members as servants to unrighteousness. Secondly, here men may try the truth of their repentance, that is not true repentance, that mortifies some one or few sins, but that which mortifieth a whole body of sins. Thirdly, this shows the greatness of God's mercies, that can forgive or take away a whole body of sins and transgressions. Lastly, this may be a great comfort to afflicted consciences, that cry out of the multitude of their sins: if thy sins were as many as the joints of thy body, and as strong as the body of Goliath, yet the Lord can forgive, and true repentance will pull them down. This is the matter to be mortified, the manner follows. How sin must be put off. Put off] Sin must be put off as the beggar puts off his rags, and as the Master puts off his false servant, and as the porter puts off his burden, and as the husband puts off his vicious wife, and as the serpent puts off his skin. 4. Things in mortification. There are four things in mortification distinct. The first is the dislike of sin: the second is the confession of sin: the third is the godly sorrow for sin: the fourth is forsaking of sin; this last is here meant, by putting off of sin: and this the Lord stands upon, as a thing he will never dispense with the want of it: as these places show, Prou. 28.13. Esay 55.8. jer. 7.3.4. Esay 1.16.17. Psal. 119.9. Ephes. 4.22. etc. 1. Pet. 4.1.2.3.4. Ezech. 18. & 33. and there are exceeding comfortable promises made to such as are upright in he desire and endeavour hereof. Prou. 28.13. Esay 55.8. & 27.9. joel 2.12.13. Esay 1.18. Quest. But can the flesh be so mortified, and sin so put off, that it shall cease to be any more in this life? What the flesh doth in the godly. Answ. No, for even in the children of God, the flesh will raise infirmities, it will let the understanding, it will be framing evil thoughts, it will lust against the spirit, it will not always allow what good is done, or to be done; it will present evil, when good is to be done; it will rebel against the law of the mind, yea sometimes the soul of the poor sinner is led captive for a time, by his imperious flesh. Q. But how can it then be said to be put away? Answ. Sin is put away, first if it reign not, When sin is put off. nor hold a constant dominion over us: it may be put away, even when it leads us captive, if it be an unwilling captivity, if the power of it seem unto us, as a most base servitude. It is put away, if men take no care to fulfil the lusts of it. Secondly, if there be a constant combat in some degree against it: if we find a striving, and constant fighting against the corruptions of our nature: if we pray against it, judge ourselves for it, and mourn over it, with an unfeigned desire to forsake it: this desire to be put off, is one true degree of forsaking of sin. Sin is put off five ways. That this may yet be better understood, we must know that sin is put off five ways even in this life. 1. Sacramentally, in the sign, covenant, and seal, that is in baptism. 2. In the guilt of it, though not in the act of it; thus God puts off, by not imputing. 3. In act too, by inchoation, though not perfectly. 4. Perfectly, though not in us, yet in Christ our head it is already put away, in his person, though not in ours. 5. It is put away in hope, in that we do by hope wait for an absolute and full redemption from all sin and misery. Thus of the form of this circumcision: the efficient cause follows. By the circumcision of Christ] There is a twofold circumcision of Christ. A twofold circumcision of Christ. First, that which he suffered in himself. Secondly, that which he works in us; the virtue of the first is a great cause of the second. Quest. But why was Christ circumcised, Why Christ was circumcised. seeing there was no cause of circumcision in Christ: for nothing could be signified by it, seeing he was the Messias himself, perfect God and man, nor was there any impurity in him, the amputation whereof should thereby be signified, he was a Lamb without spot, a high Priest separate from sinners, the covenant of the promised seed was in himfulfilled, and he came to abolish circumcision: and lastly, 'tis he that circumciseth the hearts of others? Answ. 1. Christ was circumcised, thereby to show himself to be true man. 2. thereby to honour the institution of circumcision, as he had done other parts of the Law. 3. that the jews might not cavil, and say, they would not receive an uncircumcised Christ. 4. to commend the virtue of obedience by his example. 5. that he might bear the burdens of them, that being under the law, were not able to bear the burdens of the law: God by this sign as by an imitating rite, did subject him to the law, he hereby professing himself a servant to the law to make us free. 6. he was circumcised and baptised to signify his union with both Churches, both of the old and new Testament, and ●hat he came of t●●aine to make one. 7. to ratify and sanctify the circumcision of the Fathers, as his baptism now sanctifieth ours. 8. to signify the cleansing of our natures, especially by bearing of the imputation of our impurities. 9 he did in his circumcision begin to satisfy God, by those first fruits of his blood, it was as an earnest or pledge of his blood, to be more plentifully powered out: it was a part of his humiliation, and of the price of our sins. Lastly, he was circumcised, that our hearts, by the virtue of it, might be circumcised: for as his death killeth sin in us, and his resurrection raiseth us up to newness of life, so doth his circumcision, circumcise our hearts. Hence we may gather comfort against the difficulties of mortification, for Christ will be pleased to derive virtue from his own circumcision: yea it is a pledge to assure us, that as certainly as he was circumcised himself, so he will see to it, that our hearts be circumcised: if we will cast ourselves upon him, and by faith come unto him, there is no sin so linked, but in Christ we may have some deliverance from it. On the other side, it shows the misery of all such, as live in the love of their sins, and mind not mortification: this shows they are not in Christ yet, for they cannot be in Christ, except they be circumcised. Lastly, it may serve for instruction at once to all that hope for freedom in jesus Christ, to show the proof of their interest by their circumcision spiritually; and to speak distinctly of it, we must understand that the Lord, that requires this circumcision of us, extends his precept, both to the heart * jer. 4.4. , and the ears x jer. 6.10. & 7.51. , and the tongue: and contrariwise complaineth of uncircumcised both heart, and ears and lips y Exod. 6. The sins in the heart to be circumcised. Sins in the ears to be circumcised. Sins in the tongue to be circumcised. : in the heart we must especially look to the circumcision, or mortification, 1. of ignorance. 2. of wicked thoughts. 3. immoderate ear. 4. profaneness in God service, in a wretched security, or a neglect of inward worship. 5. disordered affections, as lust, anger, suspicion. 6. discontent with our estate. 7. unbelief. Now for our ears, they must be circumcised, 1. in the unpreparednes, or want of attention in hearing the word. 2. in receiving tales. 3. in communicating with the sins of others, by a willing hearing of their wickedness. Lastly, look to the circumcision of the tongue, and that in the care to avoid, 1. the polluting of God's name, either by swearing or blasphemy. 2. rash censuring. 3. rotten speech. 4. lying. 5. bitter and furious words, and the spirit of contradiction. 6. flattery. 7. tale-bearing. 8. idle and vain words. And thus much now of the spiritual circumcision, and of the 11. verse. VERS. 12. In that ye are buried with him through baptism, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead. In the former verse the Apostle hath laid down the first reason, and directed it principally against judaism: we have spiritual circumcision in Christ, and therefore we need not carnal circumcision, and so by consequent none of the ceremonial law. Now in this verse he meeteth with objections. Ob: 1. The reason seemeth not to follow, they were spiritually circumcised, therefore needed not the outward, for so was Abraham, yet he received outward circumcision. Answ. The reason is of no force now in the new Testament, because Christ hath appointed another sacrament in steed of it, for we are buried with Christ by baptism. Ob: 2. But was not Circumcision a more lively sign? Answ. It was not; which he showeth to be true, both in respect of mortification, and in respect of vivification, baptism lively representing and sealing unto both. Quest. But have all that are baptized, these things signified by baptism? Answ. They are offered to all, but they are enjoyed only by such as have faith in the operation of God. Quest. But how may our faith be supported in believing those things shadowed out in baptism? Answ. Two ways: First, if we consider God's operation: Secondly, if we consider Christ's resurrection. This is the brief order and dependence of this verse; so that here he entreats of baptism, both by the effects, and by the causes: the effects are spiritual burial, and spiritual resurrection: the causes are three, faith, the operation of God, and the resurrection of jesus Christ. Buried together with him] Three things may here be noted. 1. the burial of Christ. 2. the burial of the Christian. 3. the union of both. For the first, that Christ was buried, was storied by the Evangelist a joh 19 , and foresignified by jonas as a type b Matth. 12.39.40. , and y of by Esay the Prophet c Esay 53.9. : he was buried in jerusalem, the place where the dying sacrifices had given warning of his death, but it was without the City, both to answer the type, Leuit. 16. and to signify that his sufferings belonged to Gentiles, as well as to jews: He was buried in Caluarie, the place commonly appointed for condemned men (and not in Hebron, where some think Adam was buried) to note that his death was to be available for the condemned men of Adam, as well as for Adam himself. He was buried in another man's grave, to signify that he died for other men's sins. Now for the second, viz. the burial of Christians; they may be said to be buried even whiles they live (for of the burial of the body he cannot mean here) in divers respects. 1. In respect of disgrace and reproach: the throats of wicked men are often an open sepulchre d Psal. 5. , into which if the names of the godly fall, they are buried for the extremity of disgrace and reproach with which they cover them. 2. In respect of abnegation, or the denial of the love and care for earthly things: and so we are buried to the world, when like dead men we care not for it, but devote ourselves to the contemplation of heavenly things. 3. In respect of mortification of our sins: the scripture by divers metaphors expresseth the divers degrees of mortification. For first there is the wounding of sin, when the sinner is pricked with remorse by the law. Secondly, the condemning of sin, when the sinner keeping a spiritual assize, doth examine, confess, and judge himself guilty before the Lord. Thirdly, the crucifying of sins, when the sinner racks his own soul by godly sorrow, driving in the nails of God's threatenings, with acknowledgement of his own deserts, and restraining his flesh through a spiritual revenge, not caring to expose himself to the shame of the world, so that in Christ he may find atonement for his sins. Fourthly, the killing of sin, when the sinner puts off the body of sins, and forsaketh his evil ways. Now then after this followeth the last degree, Of the burial of sin. and that is here the burial of sins. Certainly there remains even after true repentance in the very godly, a great deal of hidden corruption of nature, inward wanderings, & distractions after the world, sudden evil propositions against God, or his word, or providence, or presence, or promises, or peoplei; mpatience, secret pride, and sometimes hypocrisy; a frequent rebellion within against good duties, unthankfulness, frequent omissions, e●ther of holy duties, or the care of the power of them, hastiness, or anger, impure desires, thoughts of revenge, besides a great deal of disorder he may find in desires, thoughts of revenge, besides a great deal of disorder he may find in himself both at home and abroad. Now it is not enough, nor may he rest in the former repentance, but he must proceed even to the removing of these remainders of corruption: death commonly ariseth out of the disease of someone part, but burial covers all. The work of reformation and repentance, many times begins at the care of some few principal sins: but we must never be quiet, till we bury the whole old man with his works; so that in one sense, the burial of sins, is nothing else, but the progress of mortification. Again, after we have forsaken our sins, to bury them, is to keep a diligent watch over our nature, and to take down our flesh, yea sometimes with refraining of lawful delights or pleasures. Further the burial of sin, it may import our care, after we have left our sins, to remove them out of sight; both out of God's sight, by suing out our pardon, and out of the sight of our consciences, by quieting them in the application of the blood of Christ, and the promises of grace, and out of the sight of others (so far as our sins were scandalous also) by showing forth our repentance, and care to avoid all appearance and occasions of like sinning. Their privileges that have attained to the burial of sin. Great is the glory and happiness of Christians, that have attained to this burial of sin, for these serve God in a near acquaintance with him, these have overcome the world, these can stand before death and judgement unapalled, these are mighty in the power of God's ordinance, these know the secrets of the kingdom of God, these are without the reach of the Law, and feel not the sting of crosses, these are had in singular honour with God, and the holy Angels of heaven, and the providence of God is usually eminent towards these. Now for the third, might someone say, How our spiritual burial depends upon Christ. what hath the Christians burial to do with Christ, how is there any relation between them? Answ. Our spiritual burial in the progress of mortification depends upon Christ divers ways. 1. In that he hath required and made gracious promises to it. 2. In that the efficacy of the means by which it is wrought, comes from Christ. 3. In that it is accepted of God only for Christ and through his intercession. 4. In respect of example, he was buried as well as we. But chiefly in respect of virtue, our burial of sin is wrought by a virtue arising from Christ's burial in the grave. The uses of all this follows. Uses. First for information; The state of such as neglect mortification. here we may see how God stands upon mortification: and that men must not think always they have done enough, when they have left their faults; and withal we may see how dangerous a course they take, that so soon give over the exercises of mortification: for by this means we cause the old sins many times to break out again, and their consolations are small, and seldom; crosses daily trouble them, and the heart is often grieved and gripped with fear and terrible doubts, or else they are quickly overgrown with a spirit of slumber. secondly for instruction, to be careful to bury our sins: but here take heed of the dissimilitude, Dissimilitude in two things. for in some things the comparison cannot hold: as here in two things; for first when we bury the bodies of our friends, we bury them in hope they shall rise again And secondly we mourn because we must part with them: but both these must be denied here. It is the property of the wicked, to part with their sins with sorrow, because they must leave them: or else with hope that at length they may return to them again. But let all such as fear God be otherwise minded: Note this rule especially let us learn from this comparison of burial to advantage ourselves in what we may in mortification: if the master be buried, we know all his servants will attend the funeral: so is it with us in the mortification of sins, Similitudes. if we light upon the master sins and drag them to the grave, we shall be sure of all the attendants, they will follow to the funeral. The jews manner was to bury with odours: so should we, our odours and sweet smelling prayers offered up in the mediation of Christ. And howsoever this work may seem difficult, yet God many times strangely relieves our infirmities. After jezabel was cast down and dead, ●hey had not been long within, but sending out to bury her, they found nothing but the skull and her feet, and the palms of her hands: so many times would it be with us, if we cast down the Iezabels our sins, when we come ●o finish our mortification, we may by the strange help of God find the body of the master gone we know not how, so as we shall not be troubled, vn●esse it be with some skull or feet, or palm of sin. But certainly though ●his kind of burial be somewhat difficult, yet it is the true burial place of Kings: the most noble funeral that can be. Thus of the first effect. The second is in the next words In whom ye are raised up together] Christ is said to raise men up divers ways. 1. How many ways Christ ruseth men up. When he awaketh men out of their natural lethargy, or spiritual sleepiness and security in matters of religion, thus Ephes. 5.14. 2. When he brings forth the mind of man out of the dungeons of ignorance, and shows ●hem the light, Esay. 60.1.2. 3. When he cures men of discouragements and ●iscomforts under their crosses, Psal. 41.10.6. 4. When he recovers the Church from security or relapses either ordinary or extraordinary, Cant. 2.10.11. etc. and 5.3.5. Pro. 24.15.16. 5. When he encourageth men to holy duties, Cant. 7.12. but principally there is a fourfold resurrection. The first is out of desperate crosses, A fourfold resurrection. Esay. 26.19. The second is the lifting of men up to some special callings in the Church, Math. 11. The third is the resurrection of our bodies at the last day. And the last is the resurrection of the soul unto holy graces and duties: this is called the first resurrection, and is meant here in this place, and Rom. 6.4. but most usually we say there is a twofold resurrection: the one from the corruption of the flesh, the other from the corruption of sin; this latter is here meant, and this belongeth to vivification. Now this first resurrection must be considered, either in itself, or in the union or relation of it. In itself, and so there is a double resurrection. First the resurrection of graces: The resurrection of graces secondly the resurrection of duties. For the first, there are certain graces, which are not in the heart of man by nature, which by the mighty power of Christ, A resurrection of 13. graces in a child of God. are wrought in the hearts of such as are truly converted, and are actually the members of Christ: As first a holy inquiry after God, Hos. 3.5. jer. 50.4. Secondly a holy wisdom in spiritual things. jam. 3.17. Thirdly a lively 〈◊〉 in the favour of God in Christ. Fourthly a holy delight, and meditation in the word of God, Psal. 119.10.11.128. and 27.4. Fiftly a lively hope of an eternal inheritance, 1. Pet. 1.3. Sixtly a holy love of God's children, 1. joh. 3.14. such as is required Rom. 12.9.10.11. Seventhly godly sorrow for sin, 2. Cor. 7.10. Eightly unspeakable and glorious joy even in affliction. Rom. 5.2. 1. Pet. 1.7.8. Ninthly a holy contempt of the world, and sin, and sinful persons, Psal. 15.4. 1. joh. 2.19. Tenthly a holy reverence and fear of God and his goodness, Hos. 3.5. eleventhly a holy zeal and fervency of affections, especially in the service and worship of God. Twelfthly a holy love even of enemies. And lastly a holy desire to be dissolved, and to be with Christ. Now for the effecting of these, the spirit of Christ is called in respect of his wonderful working, the spirit of God, and of glory g 1. Pet. 4.14. , the spirit of power, of love, and of a sound mind h 2. Tim. 1.7. . The spirit of prayer or deprecations i Zach. 12.12 . And the spirit of revelation k Ephes. 1.18. The resurrection of duties in a child of God of divers sorts in which he differs from the wicked. . Thus of resurrection of graces. Now concerning resurrection of duties. We must know that there are divers duties which the natural man will never be brought unto, in which lieth the very power of godliness, and the experience of all sound and saving consolation. Now these duties may be three ways considered. 1. As they respect holy life in general. 2. As they respect piety to God. 3. As they respect righteousness to men. For the first, there are four things wherein the lives of God's children differ from all others. 1. In the manner. 2. In the matter. 3. In the means. 4. In the ends of holy life. For the manner. 3. Things are eminent. 1. That they a●e devoted and consecrated to holiness l revel. 12.1. . 2. That they delight and love to be God's servants m Esay. 56. . 3. That they have their conversation in simplicity and godly pureness n Cor. 1.12. & 11.3. . For the matter, they have respect to all God's commandments * Psal. 1 19.31. ; and do endeavour after inward holiness o Math. 5.6. , as well as outward: beside they live by faith p Rom. 1.16. in some measure, which is a way of holiness altogether unknown in the practice of wicked men. And for the means of holiness, the godly have a recourse to athreefold fountain of sanctity with such a sincerity and constancy, as no wicked man can attain it: viz. the Word q Psal. 1.2. Luke 8.15. . Prayer r Gal. 4.6. , and the Sabbath s Esay. 56. . And for the end of their obedience, their praise is of God and not of men t Rom. 2.26. ; having a main respect always to exercise themselves, so as, they may have a conscience void of offence, towards God, or towards men u Act. 24.16. . Thus of holiness of life in general. Now in respect of piety to God, it is a very resurrection through the power of Christ, to bring a man to acknowledge God, and his truth, and glory, against reason, profit, or pleasure; to make a man walk with God, setting the Lord always before him: to bring the will of man to a holy subjection to Gods will, in crosses, temptations, wants etc. But especially to create in man that sincerity of worshipping God in spirit and truth without hypocrisy. And as for righteousness, in that part of it, that concerns either men's own souls, or the souls of others, how is all the unregenerate mankind dead? it is the work of a godly man only to serve the brethren by love. Only the members of Christ, can in their calling deny profit and pleasure, and make the particular calling serve the general: but especially in the combat against concupiscence, only the godly do make conscience of it. And howsoever in the matter of holy duties, there are strange imperfections in the very godly, yet their desire, prayer, purpose, and endeavour, is to approve themselves to God herein, and they do attain to it, in some comfortable beginnings, and they go on with a holy increase, both of strength and desire. Whereas it is evident by divers Scriptures, that wicked men are dead men in the former respects, as would appear if we should examine particularly: for they seek not God * Psal. 14.1. . They respect not the word of God aright x jer. 6.10. ; Nor can they love the brethren y Ioh. 15.19. . Though they be smitten, yet they will not sorrow after God z jer. 5.2 . And for the most part, they are lukewarm without true zeal a revel. 3. . Their minds are covered with a vail b Esay. 25.8. . They are without hope c Ephes. 2.12. . Neither have all these men faith d 2. Thes. 3.2. . And for the want of holy duties, It usually seems evil unto them to serve the Lord. They are strangers from the life of God e Ephes. 4.17. . They call not upon the name of God f Psal. 14.4. with a pure heart: neither take they heed of God's sabbaths. But it were too long to run to particulars in matters of duty, seeing the scripture every where paints out the ill lives of all wicked men. In whom] Doctr. The virtue by which Christians are raised is from Christ. Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian, or plucketh up his heart to the care of holy graces or duties? Answ. 1. The virtue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The loving invitations and allurements of Christ. And 6. The resurrection of Christ. And lastly, the second coming of Christ is like a loadstone to pluck up the desires and affections of Christians unto the study of heavenly things. Thus of the Doctrine of the Christians resurrection. 1. Hence may presumptuous secure wilful sinners gather secret terror and anguish: Use. where is thy spiritual burial in this life? where is the first resurrection? It is most certain, For terror. if this work, this strange work, be not wrought in thee, thou art in the power of the second death, without God, without Christ, without hope. And here thou mayst see the vanity of all thy shifts: for dost thou say, thou seest no such wretchedness in thy sinful course? why this doctrine tells thou art dead whiles thou livest▪ and how canst thou discern thine own wretchedness? dost thou think that this will serve thy turn, that thou intendest to mend hereafter? consider what is here implied, the work of true amendment, is a true, but spiritual resurrection. 'tis then like that resurrection, that shall be of our bodies: and thou knowest when God shall raise our bodies, at the last day, when the trump shall blow, it will be a silly pretence to say, Oh let me alone now, I will rise hereafter. So is it with thee; the trumpet of grace now bloweth, Christ is now coming in the spirit, the dead in sin must now be raised, Christ's voice still reacheth unto thee, now if thou confirm thyself in that spiritual grave of sin, dost thou think thou hast reason to believe, that Christ will tarry thy leisure, and to put off till thou appoint the time? For comfort to afflicted consciences. 2. Here is singular comfort for such of God's children as are afflicted in spirit, especially about the greatness of the power of sin, and the difficulties of well doing: they should here consider, not only that it is Christ's work to make them holy, but that he is pleased to resemble it to the resurrection of the body: and can it be a harder thing to put down thy sin, or to quicken thee in all well doing, then to raise thy body out of the dust of the earth? Neither ought their terrors to amaze them: for it is Christ's manner, to bring us down to the grave, that he may raise us up: the fear of hell now afflicteth thee, that thou mayst not be hurt hereafter. Besides, sin doth so cleave to us, that it will almost kill us, before we kill it. Object. But I do not see, either the graces, or duties mentioned, to be wrought in this resurrection. Answ. 1. There may be grace, though thou see it not. 2. If one saving grace be in a man's heart, it is a sign the rest be there, though not so easily discerned. 3. The spiritual age of a Christian must be distinguished, thou must not think that the graces of God's spirit, or the power of holy duties, will appear so freshly, or so strongly in thee, whiles thou art but an infant in grace, as they will do when thou comest to be of riper years. Lastly, thy endeavour in Christ and desire, is accepted and taken for the deed: what graces thou unfeignedly desirest, and constantly usest the means to attain, thou hast; so the sin thou strivest against, thou hast not. Thus of these effects, as they are in themselves: now as they are in their sign, which is here called baptism. By baptism] Baptism is a holy memorial of Christ baptized in the seas of God's wrath for vs. The ends of baptism. It is a badge of distinction from unbelievers. It is a certain initiating rite by which we enter into the visible Church. It is a seal of the righteousness of faith. It is a sign to teach us by representation, both our deliverance and sanctification. Quest. Three ways baptism respecteth mortification, and vivification. But what hath baptism to do here with our mortification, and vivification, or spiritual burial and resurrection? Answ. Baptism stands in a threefold relation, or respect unto them. 1. In signification, baptism doth represent them unto us, setting out our dying to sin, and rising to newness of life. 2. By seal, for baptism is a seal of God's covenant, assuring us that in Christ, we shall be buried to our sins, and raised up with him. 3. It is a band, it ties us to the desires and endeavours, after the beginning and finishing of these. There are many other benefits signified and assured unto us by baptism, The benefits signified in baptism. than these here mentioned: for baptism doth signify and seal unto us, 1. Our deliverance from the seas of God's wrath g Math. 3.8. 1. Pet. 3.21. . 2. The resurrection of our bodies h 1. Cor. 15. . 3. Our communion with the whole Trinity i Math. 28. . 4. Our adoption k Gal. 3.27. . 5. Our communion with the Saints l 1. Cor. 12.13. . 6. Remission of all sins m Act. 2.38.39 . Baptism is available for these respects; when we amend our lives, and confess our sins n Math. 3.38. , and gladly receive the word o Cant. 2.41. , and lay hold upon the promises of grace p Mar. 16.16. , especially when the conscience maketh request unto God q 1. Pet. 3.21. , for the application and fruition of the things signified by baptism. Hitherto of the effects. The causes follow. 1. Faith. 2. The operation of God. 3. Christ's resurrection. Through the faith of the operation of God] The faith that is mighty through God, to make baptism effectual, and to raise us up after the burial of sin, is neither historical, nor temporary, nor of miracles, but that which is in scriptures called the faith of Gods elect, and by Divines justifying faith. Nor is it enough to bring hither the persuasion of God's mercy in Christ, which is the first and chief act of justifying faith: but we must believe the power of God in the particular success of the means for effecting both of mortification and vivification, What faith doth in baptism. which as I suppose is here meant, where he calleth it the faith of the operation of God. Quest. But show us how faith hath to do in baptism or in sanctification. Answ. In baptism faith is needful, not only the faith of explication, but also the faith of appllication: for we are bound not only to believe that those things there shadowed out, are so as they import, but that also they are fulfilled, not only to the faithful in general, but to my own soul in particular. And for sanctification faith must needs be of great use, The use of faith about sanctification. for without faith, nothing we do can please God r Heb. 11.6. . And by faith Christ lives in us s Gal. 5.20. . It quencheth the sierie darts of the Devil t Ephes. ●. 16. . It lighteneth our darkness u joh. 12.46. . It purifieth the heart * Act. 15.9. . It overcomes the world x 1. joh. 5.4. . It breeds joy and consolation y Rom 5.2. . And love to God's children z Gal. 6. . It maketh the Scripture available to salvation a 2. Tim. 3.15 . And lastly our prayers to be such, as God cannot deny b Mat. 21.22. How we may come to believe the effects of baptism. . Quest. How may we attain to it, to believe that baptism doth signify and assure these things to us? Answ. 1. Labour to express that which on thy part is required, that is set up the confession of thy sins and amendment of thy life. 2. Then go unto God, and let thy conscience make request for the answer of the spirit of adoption, by which the Lord may assure thee, that in the mediation of jesus Christ thy baptism is given to thee, as a particular seal of God's covenant and grace. Quest. But how may I do to be assured, that my sins shall be subdued, and that I shall be raised up in holy graces and duties? Answ: 1. Acquaint thyself with God's promises of this kind, and grow skilful in them. 2. Cry strongly to God for the testimony of jesus in thy heart, that by his spirit he would settle thee in this persuasion. 3. Wait upon the word and prayer till God do effect it. 4. Strengthen thyself, both by the experience of others, as also with due observation of success in the subduing of any sin, or the exercise of any graces or duties. uses. The uses may be divers. First for information; we may here see how vain the common faith of the common Protestant is: show me thy faith by thy fruits; how canst thou believe aright, and yet thy sins not mortified, and thy heart and life unsanctified? Again, we see we have not comfort of our baptism, till the power of holiness in some measure appear in our lives. Secondly, for instruction: we should all examine ourselves whether we have faith or no; and whiles we have means of assurance, make use of all advantages to settle our hearts in the faith: and to this end we should deliver up our souls to be nursed up in the words of faith and wholesome doctrine. Lastly, we might here be greatly comforted, if we had true faith; we see God can deny nothing unto faith: it should be to us, in the sacraments, in mortification, 3 Rules if we would reason for God's power to the effect. and in graces and duties, according to our faith. Of the operation of God.] The doctrine of God's power and working, is of singular use in the Church; great is the interest of God's servants in his power, and therefore great cause they have to rest upon it. The elect only can reason for God's power to the effect: he is able to do it, therefore he will do it: but then these three things must be noted. 1. They must be believers, that look for this privilege. 2. They must bring a particular faith, to draw out this power of God into operation. 3. It will not be set a work about everything, but such things for which there is promise or meet examples in the scriptures. * In what things we may bear ourselves upon God's power. Now it is a matter of singular weight, to know in what things we may have warrant to bear ourselves upon the power of God. The power of God is engaged for operation in four things for the benefit of the faithful. First, in their afflictions. Secondly, in their temptations. Thirdly, in the difficulties of holy life. Fourthly, in his ordinances. In afflictions, God hath bound himself to show his power, 1. In giving strength to endure them c Phil. 4.13. Esay 41.10. . 2. In moderating the afflictions to their strength d Esay 27.7. . 3. In guiding them to the right ends e job 36.22. Esay 27.11. Zach. 13.9. . 4. In deliverance out of them f Psal. 71.20. Esay 43. . If we look upon the enemy's of the godly in particular, God shows his power, 1. In restraining or disappointing them g job 12 16. Esay 54.16.17 . 2. In rewarding and overthrowing them h Ex●d. 15.6.7 Esay 42.13. & 41.15. . So likewise in temptations, the power of God though it be secret, yet it is wonderful in dissolving the works of the devil, and in upholding his servants, and destroying the strong holds, and fortifications of Satan i 1. Cor. 10.12. 2. Cor. 12.9. Esay 27.1. . Thirdly, in the difficulties of holy life, the Lord useth his power, 1. In making his servants able to walk in his ways, both by giving them power and strength k Ezech. 36.28 Esay 26 12. , and by relieving and reviving their strength daily, and renewing it l Esay 40.29. ult. etc. Esay 57.15. . 2. In keeping them from evil m 2. Tim 4.18. . 3. In establishing them that they may persevere and hold out n Phillip 1.6. ●●de 24. 1. Pet 1.5. 1. Sam. 2.9. . Lastly, God's operation is wonderful in the use of his ordinances; and this is that is meant in this place. In respect of this the Psalmist faith, God is greatly to be reverenced in the assembly, by all them that are round about him: O Lord God of hosts, who is a strong God like unto thee o Psal. 8.9.7.8. ? Thus the Lord is mighty through the ministery of his servants p Gal. 2.8. Col. 1. ult. . Thus the Lord performeth the counsel of his messengers q Esay 44.26. , his word returneth not to him in vain r Esay 55.11. : yea his ordinances are his power unto salvation s Rom. 1.16. 1. Cor. 1.18. : they are all mighty through God t 2. Cor. 10.4. . Thus it is in particular in the sacraments: though for their outward show they do not promise much, yet by the marvellous operation of God, they are available in effect for all that is promised in them, only if we could get this faith in this operation of God here mentioned. The use of all is, uses. First for information; we may here take notice of the difference between hypocrites and the godly: in matter of godliness, they can know know nothing but the form of it, the other have experience of the singular power of God in all the passages of holy life, both in the use of the means, and in his preservation. Secondly, for instruction, we should observe and seek out the working of the Lord u Psal. 111.2. : and daily ascribe power unto God, and pray for the experience of it, and that he would establish that which he hath wrought in us * Psal. 68.28.33.45. . Again, it may teach us not to despise the weak Christian, for the Lord is able through his operation to make him stand. And it should encourage us all to the works of righteousness x Heb. 11.35. , seeing God's operation is so ready to be found, and for hereafter in the use of all the means our faith should be in the power of God y 1. Cor 2.5. . Thus of the operation of God. Through the resurrection of jesus Christ] Many are the benefits which we reap from the resurrection of jesus Christ. As first, the resurrection of our bodies z 1. Cor 15.16.20 . Secondly, the accomplishment of the promises made unto the Fathers a Act. 13.33. . Thirdly, justification and forgiveness of sins b Rom. 4 ult. . Fourthly, a secret virtue unto the ordinances of God c 1. Pet. 3.21. . Fifthly, regeneration. Sixtly, lively hope of an immortal inheritance d 1. Cor. 15.14. 1. Pet 1.3.4. . Seventhly, the power of vivification and raising of us up to new obedience. And this last is acknowledged in this place. VERS. 13. And you being dead in your sins, and the uncircumcision of the flesh hath he quickened together with him, forgiving you all your trespasses. The sixt reason of the dehortation is contained in this verse, and it stands thus; That which cannot help us when we are in misery, nor further us to happiness when we want it, is not to be followed nor rested upon; but such things are philosophy, traditions, and ceremonies, they cannot heal the corruption of our natures, nor raise us out of the graves of sin, nor any way procure us the pardon of our transgressions; or thus, If in Christ we be delivered from the power of our sins by his quickening grace, and from the guilt of them, by the free pardon which is to be had by his means, than we need not go any whither else, neither to philosophy nor traditions, etc. but so it is, and so the very Colossians found it in their case, as the words of the text express, Ergo. The words in themselves express the twofold estate of Christians in this world, what they are by nature in their unregenerate estate, and what they are by grace in the state of grace. In the state of corruption two things are true of them, and are true of all men, 1. They were dead in actual sins. 2. They were then in the uncircumcision of the flesh, and likewise dead in it. In their estate of grace he puts them in mind of two benefits, 1. Regeneration. 2. Remission of sins. Thus of the coherence and order of the words. divers things may be noted in the general. 1. We may from hence be informed of the fruitlesnes of philosophy, traditions or ceremonies, of Moses, they cannot make a miserable man happy, they cannot infuse the least spark of spiritual life into any. 2. We see the Apostle thinks it meet to put men often in mind of their misery by nature, and great reason, for it exalts the praise of the riches of God's grace in Christ: And it may serve to humble men for their falls after calling, and to keep them still suspicious and watchful over a nature, that hath been so prone to sin and security in sinning; it may serve to eat down the proneness of our nature to vain boasting, and confidence in the flesh; and it should much excite men to the love and care of godliness and piety, with all life and power, seeing they have been so long slaves to sin. And lastly, the Apostle rips up this matter of purpose to withdraw their minds from traditions, and philosophical dreams. Dead in sins] They were dead in sins, both if you respected their public estate, or each particular person. If you look upon public states before they are framed and reformed by the word, what are they but heaps of men dead in the graves of sin, and senseless in their sinful courses? and thus it is with every particular person, the words import that he is guilty of many sins, The swarms of sins in unregenerate men. and he is dead in them also. Naturally every man is guilty of secret atheistical conceits, of unbelief, of ignorance, of hardness of heart, of swarms of evil thoughts and affections, of hurtful passions and lusts, besides his defects of the knowledge of God, and that warmth of the holy affections of love, fear, trust, and joy in God. Who can sufficiently rip open the unthankfulness, lukewarmness, hypocrisy, inconstancy, and presumptuous profaneness, that is in our hearts by nature, in matters of God's service? how do men daily offend, either by not calling upon the name of God, or by taking it up in vain? who can number the oaths, lies, reproaches, curses, flatteries, and filthy communication hath and did daily infect the mouths of men? Oh the world of sins we are actually guilty of against God, or men, or our own selves, public, private, secret, open, inward, outward, in prosperity and adversity, in the Church or family, or abroad in men's conversation. Alas we can discern but a glimpse of that sin and guiltiness that is in us by nature, and this is the increase of their misery in all their sins, they are dead in them. A fourfold death. Dead] There is a fourfold death; temporal, corporal, spiritual, eternal: The state of man being in misery, he is dead temporally a Esay 26.19. ; The body of man being in the grave, he is dead corporally; The soul of man lying in sin, is dead spiritually; And both soul and body being cast into hell, are dead eternally. Death to sin, for sin, and in sin. The Colossians were dead spiritually; there is a death to sin, and a death for sin, and a death in sin; a death to sin, and so the godly die by mortification; a death for sin, and so malefactors die by execution; and a death in sin, and so every natural man kills himself by enlivening his sin. What spiritual death in sin is. The spiritual death in sin is an unutterable loss of the life of God, by which the sinner is senseless, and careless in extremity of misery, unto his own everlasting ruin, if the Lord prevent it not by regeneration. Now that men are in this case by nature, these Scriptures prove, Eph. 2.1.2. Math 8.22. joh. 8.25. Rom. 8.10. Luk. 15.32. revel. 3 2. jud. 12. 1. Tim. 5.6. Neither let any deceive themselves, about their estate, for a man may be dead in sin, and yet be alive in the flesh: yea thou mayest be a wise man in the flesh b Rome 8.7. , or a prince of this world c 1. Cor. 2.9.14. ; yea thou mayest have a name that thou livest spiritually d revel. 3.2. , and yet be stark dead. Now this spiritual senselessness is called a death, because it is a privation of spiritual life from the soul, as the natural death is from the body. 2. because it tends to eternal death. The use may be fourfold. 1. For information; No wonder wicked men can come and go from the word of God, and not be touched, alas they are dead men: and so is it with them in respect of the judgements of God; alas if thou couldst roll a mountain, upon a dead man, he would not feel, so is it with a man dead in sin; and further we may here observe, that to live yea to die quietly, is no sign of a man in a happy case: for if this death in sin be not cured, thousands of people may die quietly, because they die senselessly; they feel no more of the fear of hell, or judgement, or God's anger, then if they were already dead in their bodies, they would feel outward extremities: I know that God many times can lay terror upon the flesh of wicked men, and make their spirits drink in, of the bitter anguish arising from the fervency of God's burning displeasure; but I say if God let them alone, usually the most would die in a wretched senselessness, and inconsideration, being neither able nor willing to entertain the thoughts of what must presently and necessarily befall them. 2. This may serve for confutation; and so 1. of the Papists about their free-will. How can there be this free will in a dead soul? we are dead in sin, and therefore of ourselves move not unto life, till God quicken us by his word and spirit. 2. Of the carnal Protestant, that bears himself so strongly upon his supposed covenant with death and hel●, his agreement must be disannulled, nay his very security imports his unavoidable destruction, if it be not removed by the power of Christ. 3. For instruction; art thou a man that hearest this, that hast lived all thy time without remorse for thy sins, and never yet entertained the care of reformation of thy life, be here warned of thy misery, let it be enough thou hast been dead in sin, do not lie still rotting in the graves of iniquity, but rise so soon as thou hearest the trumpet of the Gospel, the voice of Christ sounding in thine ears, and pierce thy heart. 4. Lastly, here is consolation implied unto weak Christians; If thou canst feel thy misery, and struggle in any measure, of true constancy, against the corruption of nature, and the transgressions of thy heart and life, thou art not dead: there is some breath of life in thee, there is motion and therefore life. Thus of their actual sins. Their misery in respect of original sin, is expressed in these words, And in the uncircumcision of the flesh.] These words be diversly interpreted; some thus, In the uncircumcision of the flesh, that is, in the flesh which is uncircumcision, that is a thing hateful unto God. Some make these words to be the sign of their death in sin: as if he would say, your very uncircumcision that is in your flesh (which are Gentiles) is a token that you are strangers from the life of God. Some thus; And you hath he quickened, which were dead in respect of your sins and carnal life, which ye live in the uncircumcision, that is, in your estate of gentilism. Some make these words express the cause of their death in sin: Thus in the uncircumcision of the flesh, that is, for your fleshly vices which caused that death in sin. But I think with those that understand by the flesh original sin, and by the uncircumcision, their misery in respect of it, implied in the allusion to the circumcision literally taken. Original sin is called flesh, Why original sin is called flesh. because the flesh is the instrument by which it is propagated. 2. Because it is the subject in which it is. 3. Because it is the end it drives us to, viz. to satisfy the flesh and to seek fleshly things. This original sin here called flesh, What original sin is. is a spiritual kind of disease, gall, leaven and poison, which daily diffuseth itself throughout the whole man, and still infecteth it: though this be not the whole nature of the sin; for to speak distinctly, 3 Things in original sin. in original sin there are three things, 1. The guiltiness of Adam's fact, derived unto us by just imputation. 2. The want of that original justice was in us in the creation. 3. The depravation and corrupt disposition of our natures. Our misery in respect of original sin Here the word uncircumcision imports our misery in respect of our very corruption of nature, for it imports 1. That we are hateful to God, children of wrath. 2. That we have no portion in the heavenly Canaan. 3. That we have no fellowship in the communion of Saints. 4. That we have no part in the promised Messias, for all these were shadowed out by the want of circumcision in the time of the Law. uses. The uses follow; First from hence we may inform ourselves in divers things; as first we may see, why the fair works of wicked men, as their alms, prayers, tears, sacrifices, prophesyings, preaching, fasting, and professing, are not accepted of God: for the fountain is poisoned, the flesh infects all; it puts to, either ill ends, or ill effects, or ill means, besides that it keeps the person still loathsome to God. Oh what cause have civil honest men to know, that though they come to Church, and pay every man his own, and be no drunkards nor adulterers etc. yet their case cannot be good, for though they lived never so honestly outwardly, yet the very uncircumcision of the flesh, makes them miserable; the inward corruption of nature, is an abomination to God, who searcheth the heart and reins: yea what cause have all men to be humbled and abased in themselves, considering how unclean a beginning they have? how can men be so quiet, and yet be so diseased, with so filthy a leprosy, as is original sin? if this disease were in the body as it is in the soul, how would men lament their distress? Hence also may we see what a woeful estate all wicked men are in, that take care for the lusts of this leprous flesh, and sow to it. What should I say? may we not see hence the necessity of regeneration? assuredly except we be borne again, we can never enter into the kingdom of heaven: this impure poisoned nature of ours, may not enter into God's holy place. Secondly, we may here discern the fountain of all actual transgressions: when we fall into evil courses, we must not cry out of our ill fortune, or of ill company, or of the devil only, but especially we must lay the fault upon our ill natures, 'twas thy wicked disposition made thee so to sin. Lastly, from hence we may learn to know ourselves, and accordingly to keep a narrow watch over our wretched natures, and daily strive and struggle against this infectious corruption and disease that hangs so fast upon us e Heb. 12 1. : yea we should by confession and contrition endeavour the daily crucifying of our wicked flesh, with the lusts thereof f Gal. 5. , condemning ourselves by a daily verdict and sentence, as we are men according to the flesh g 1 Pet. 4.6. , so suffering in the flesh that we may cease from sin h 1. Pet. 4.1. : yea we should learn constantly to deny ourselves, and not to give way to the reasons, or objections, or desires, or excuses, or delays of the flesh: yea and to this end we should be willing to suffer afflictions, and to endure any hardship rather than the flesh should prevail in vs. You hath he quickened] Hitherto of man's misery and the state of corruption: now of God's mercy in the state of grace. In two things is their happiness here described. 1. In their quickening. 2. In their forgiveness. We are three ways quickened. We are quickened two ways. 1. In Christ. 2. In ourselves; when our head Christ jesus was raised from the grave, we were quickened in him. In ourselves we were quickened three ways, 1. Sacramentally, in baptism. 2. By inchoation, in our conversion. 3. Perfectly, by hope of perfection in heaven; by baptism, by conversion, by hope. The quickening he hear speaketh of, is the quickening of conversion, when we are begotten to God. This life is called, the life of God i Eph. 4.17. , the life of grace, the life of jesus k 1. Cor. 4.16. , the life of immortality. It is begotten in us by the whole Trinity; the Father calleth up these generations l Isai. 41. ; the Son giveth this life m Heb. 7.16. , so doth the Spirit quicken also n joh. 6. . * The author, means, necessity, titles, and privileges of spiritual quickening. The means by which we are quickened is ordinarily only the word, and that preached also, which is therefore called the word of life, Psal. 19.8. 1. Pet. 1.22. Phil. 2.15. joh. 5. The necessity of this quickening is such as without it we cannot possibly enter into the kingdom of heaven, joh. 3.5. They that are thus quickened and converted, are styled by divers names or titles, they are called the holy seed o Esay. 6. , the called of jesus p Rom. 1.6. , the children of the most high q Luk. 6. , the brood of immortality, they that follow Christ in the regeneration r Math. 19 , and the heirs of eternal life s Tit. 3.7. . Many are the singular prerogatives of such as are converted and quickened in jesus Christ; godliness in general hath the promises of this life and the life to come. 11 Prerogatives. In special, first, great is the honour of their birth, greater than if they were borne of the greatest bloods of men t job. 1.13. . These prolong the days of Christ upon earth, being gotten by the travel of his soul u Esay. 53. . 2. They are sweetly comforted and tenderly used in the healing of all their sorrows, jer. 31.25. Hos. 14.5. Esay. 57.15.16. & 61.1.2.3. Micha. 7.18. Ezec. 11.19. Esay. 50.4. Act. 3.19. 3. All their sins are forgiven, as the coherence shows, and these scriptures further confirm, Esay. 44 22. Ephes. 1 7 6. Rom. 3.25. 1. Cor. 6.11. Heb. 8.12. 1. joh. 1.7. 4. They are in great account with God * Esay. 43.4. Rome 1.7. . 5. They are delivered from this present evil world x Gal. 1.4. : even from bondage under the custom of it; from the practice of the vices of it, from the fellowship with the men of it, and from the plagues that belong unto it. 6. They are blessed with the seeds of all spiritual blessings in heavenly things y Ephes. 1.3. Esay. 61.10. . 7. They are happy in their heavenly relations, to God, to jesus the mediator, to the Angels of God, to the spirits of the just, and to the faithful every where z Heb. 12.22. . 8. They are assured of the success of all the means of salvation, Esay. 12.3. & 65.15.23. & 56. 1. Cor. 3.21.22.23. Esay. 55.6 9 They have great promises of comfort, audience, protection, and deliverance out of all their troubles, Esay. 4.5.6. Rom. 8.17. etc. 2. Cor. 1.3.4 Esay. 41.12. & 42.13. & 49.14. 10. The spirit of God is powered upon them to assure them of God's loving presence a Ezech. 39 vlt . To bring them forth into liberty b 2. Cor. 3. ●●. . To enlighten them c 2 Cor. 3.18. . To sanctify them d Rom. ●. 3. . To make intercession, and that by making them pray e Gal. 4.6 . And by producing mighty success in prayer f R●m 8.26. Hos. 12.5.6. . And to make them fruitful both in graces and duties h Ezech. 36.27 . And to be their seal, and earnest of the inheritance purchased i 2. Cor. 1.22. Ephes. 1.14.15. . Lastly, they have an assurance of a most glorious inheritance, reserved from them in heaven, prepared from the foundation of the world k 1 Pet. 1.3 4. Signs of the new birth. . g Gal. 5.22. Now if any enamoured with these privileges ask how we may know whether we be converted and quickened or not? I answer it may be known by divers signs: of these signs some agree to the weak Christian, and some to the strong Christian. The first sign, that usually breaks out in a convert is affliction of conscience, which is such an inward pricking in the heart l Act. 2.41. , as causeth him voluntarily to remember his evil ways m Eze. 20.43. , and judge himself daily for it n Esay. 4.4. , mourning for his sinful life o Esay. 61.2.3. , & confounded in himself for his ways, which were not good. The second, is affection to the word; such an affection it is as esteemeth the word above all treasure p Math. 13. , and longs daily after it q job. 23. : it makes them fly as the dove to God's house, and as doves to the windows r Esay. 60.8. : yea their affections to it are such as heaven suffers violence s Math. 11. . They feel a savour of life in the word t ● Cor. 2.14. . Christ's words to them are spirit and life u joh. 6. . Yea such is their affection to the word they can be content to receive it with patience, and much afflictions * 1. Thes. 1.6. . And if they obtain a sanctuary of God, they will endeavour their own daily sanctification by it x Ezech. 37. vlt . They will practise the word and be exercised by it. The third sign that discovers itself in them, is their love to such as fear God y 1 joh. 3.14. , which they show by their admiration of them z Isay 61.7. , and by their delight in their fellowship a Phil. 1.5. , b Act. 16.14.15. Heb. 6 9.10. Esay. 23. ult. and by a willing communicating to them in all ready service, and well-doing. The fourth sign is their ceasing from sin, even their daily endeavour to subdue and forsake all sorts of sins, inward as well as outward, secret as well as open, lesser as well as greater; yea not sparing their most pleasing, gainful or beloved sins c 2. Tim. 2.19. Psal. 14.6.4. Esay. 55.8. Math. 18.8. . The fift sign is a holy constant desire d Esay. 55.1. after God's favour and remission of sins, as the greatest happiness, rejoicing in all the hopes and signs of it. The sixt, is that they can love and forgive their enemiese. Math. 5.6. Now there are other signs in stronger Christians, such as these. 1. A full assurance of faith in jesus Christ. 2. A longing and constant desire of death, and love to the appearing of jesus Christ, in a sensible and ardent measure, and that in prosperity. 3. A great conquest and victory in overcoming the world and the flesh. 4. The spirit of prayer, and such like. uses. The use of this point concerning the quickening of the godly, by true conversion to God, is divers: First, since this is the first and common work, without which we can never get out of our natural misery, here may the cursed and damnable waywardness of the most be reproved, who live snorting in sin, as if they needed no conversion to God. How hath a very spirit of spiritual fornication intoxicated men, and besotted them that they cannot mind to return f Hos. 5.4. ? Three sorts of men grievously transgress against this doctrine. 1. The careless that freeze in their dregs, and consider not whether God will do good or evil. 2. The inconstant, whose righteousness is as the morning dew, that by flashes and fits only think of turning to God. 3. The profane scoffer, that speaks evil of the good way of God, and reproacheth by consequent the very blood of Christ, without which he can never be saved. 2. Here is an excellent comfort to weak Christians; note that the text saith quickened, Note nor borne: to assure the weak that though their strength be but as the child's when it lieth in the womb, and is first quickened, and not so much as the strength of a child new borne, yet they are accepted with God. The first springings in the womb of grace, is precious before God, ●hough every thing be not yet so clearly performed, yet if grace be but conceived in them, God knows them, and owes them, and will not deny his own works, but annexeth here forgiveness of sins, even to this first sprouting and forming of true grace. 3 How should the consideration of this work and the glorious privileges belonging to it, even compel all men to awake and stand up from the dead, 〈◊〉 never give over till Christ be formed in them? labouring above all things to be made new creatures; resolving to beg this quickening at God's hands, till by his word he be pleased to beget it, in them. Lastly, how should they walk in newness of life that are borne again of God? there is a path and it is called holy and they must walk in it g Esay. 35.8. , seeing this grace hath appeared, how should they deny ungodliness and worldly lusts, for ever resolving to live soberly and godly and righteously in this present world h Tit. 2.12. . And they should give all diligence to make up their assurance of their holy calling and election i 2. Pet. 1.10. Heb. 6.12. , Girding up the loins of their minds, that they might trust perfectly on the grace that is brought unto them, in the revelation of jesus Christ l 1. Pet. 1.13. . And since they are in so happy an estate, they should always rejoice, and let their moderation of mind be known to all men, being in nothing careful, but in all things making request unto God, with prayers and supplications, and giving of thanks; so should the peace of God that passeth all understanding keep their hearts and minds m Phil. 46.47. . And for our carriage towards others; first, we should for ever in all places, acknowledge such as are borne again of God n 1. Cor. 16.10. 2. Cor. 1.14. . Secondly, we should exhort one an other, and provoke one another to love and goodworkes, and not forsake the fellowship of the Saints o Heb. 10.24.25.26. : praying one for another, that God would fulfil the good pleasure of his will, and the work of our faith with power, that we might abound in love, and be established in holiness before God, in the coming of our Lord jesus Christ with all the saints p 1. Thes. 3.12.13. . Thus of our quickening; only we may observe, that he saith, we are quickened together with him; which is true divers ways: men are quickened together 〈◊〉 Christ, 1. Because we are quickened as well as he. 2. Because being quickened we are united unto him. 3. Because we are quickened by the same spirit▪ ●nd power, that raised him from the dead. All which may increase our consolation in this gracious work, and confirm us unto the end. Forgiving you all your trespasses.] First for the meaning of the words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word forgiving as it is in the original, signifieth to acquit them gratis, and as a free gift of his grace, to send them the news of their pardon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word rendered trespasses, usually is understood of actual sins. But yet we must not think that original sin is not forg●●en, for either it is a Senecdoche, and so one sort of sins is named in steed of all▪ or else he speaks according to the feeling of many of the godly, who 〈◊〉 after forgiveness are marvelously troubled with the flesh, and the wicked proneness to daily sins. But for the matter itself, we may here note. 1. That God doth certainly forgive men their sins, when he gives them repentance, and converts them by his word. 2. That where God forgives our sins, he heals our natures too, therefore quickening and forgiving are here joined together; and herein God's pardons differs from all the pardons of Kings. Men may forgive the treason or felony, but they cannot give a nature that will offend no more, but now it God forgive a man, he will certainly give his good spirit to mend his nature, and cleanse him from his sin. 3 That howsoever justification go before sanctification, yet it is sanctification first appears, therefore quickening first named. 4. That it is a singular happiness to obtain of God the forgiveness of our sins. 5. That if we were used according to our deserts, God must never forgive us, it is his free grace. The use of all may be first for great reproof of the general carelessness of the most men, that will take no pains at all to get the pardon of their sins, but wholly neglect the seeking of the assurance of it. Now this monstrous neglect of so admirable a benefit comes first from ignorance: men know not their woeful misery in respect of their sins. 2. From the hardness of man's heart, and their hearts in this point of neglect of remission of sins are hardened both by the effectual working of Satan, and by the example of the careless multitude, and by the entertainment of false opinions about it, as that it need not be sought, or cannot be known, or hereafter will be time ●nough to inquire: or else men are conceited in false acquittances; either they rest in this, that Christ died for them, or that God makes promises of forgiveness in scripture, or that their civil course of life, or their works of mercy, or pierie, will make God amends etc. Again, this neglect ariseth from the forgetfulness of man's latter end, if men knew the time of the day of the Lord, they would get their pardon confirmed if it were possible, lest it should come upon them unawares. Lastly, this comes from the love of sin, men are loath to leave their sins, and therefore not careful to seek forgiveness of them. 2 Here is a confutation of merit of works, for if we pay the debt, than it is not forgiven us; and if it be forgiven us, then certainly we pay it not: besides the word notes that it is freely done, as hath been showed before. What we must do to obtain forgiveness of sins. 3 Shall we not be stirred up to seek forgiveness of sins? Quest. What should we do that we might be confirmed in the assurance to obtain forgiveness of sins? Answ. 1. Thou must forgive men their trespasses q Math. 6.16. . 2. Thou must acknowledge thy sins r 1. joh. 1.9. . 3. Thou must pray, and get others to pray for the forgiveness of thy sins s jam. 5.16. . 4. Thou must often receive the sacrament of the Lords supper, for this is God's seal of forgiveness of sins t Math. 26. . 5. Thou must bewail thy sins u Zach. 12.12.13 & 13.1. , and beg the witness of the spirit of adoption in the intercession of jesus Christ, till those unspeakable joys of the holy Ghost fall upon thee, and seal thee up unto the day of redemption. And thus far of the thirteenth verse. VERS. 14. Blotting out the handwriting of ordinances, that was against us, which was contrary to us and took it out of the way, nailing it to his cross. This Verse and the next contain the seventh reason of the dehortation, it is laid down in this verse and amplified in the next. The argument may stand thus: If the ceremonies were a Chyrographe or handwriting against us, when they were in force, and if now Christ have canceled that writing, than we ought not to use them again; but such they were, for they were a handwriting against us, and Christ hath removed them by fastening them upon the cross, therefore we ought not to revive them again: or thus, it the debt be paid and the obligation canceled, then is it a fond course to cause the obligation wilfully to be of force again. Handwriting] This handwriting is by divers diversly referred, for some think it is to be referred to the covenant with Adam; all mankind in him was bound to God, this obligation he broke and so the forfeiture, lay still upon our necks till Christ paid the debt, and canceled the obligation. Some refer it to the law of Moses in general, and say the people did bind themselves unto it, Exod. 14 by the rites there used. This bond was forfeited by the jews and lay upon them. Some refer it to the moral law in special, and therein we did enter into bond which was called the covenant of works: the rigour and curse of this law lieth upon all mankind, and when God sues out this bond men are carried to prison, even to the prison of hell. Some refer it to the conscience of men, and say that an evil conscience is a Chyrographe, a bill of debt, and it accuseth by ordinances, that is, it taketh conclusions from the law of God to arrest, or condemn the sinner. But most usually it is referred to the ceremonial law, by some of them men did enter into bond, as by circumcision, so saith the Apostle, he that is circumcised is bound to keep the whole law, Gal. 5.5. By others of them men made bills of debt, circumcision confesseth corruption of nature by propagation. The washings were open confessions of the foulness of our lives; in the sacrifices men subscribed to their own death and damnation: for they confessed they had deserved to die in steed of the beast. The words may be true of all, but most principally of the ceremonial law. In general he here entreateth of deliverance from the ceremonies of Moses, then, two things may in particular be noted, 1. What the ceremonies were in themselves. 2. The manner or means how the Church was discharged of them. For the 1. if we require what they were? They were 1. for honour, ordinances of God. 2. for use, hand-writings. 3. for effect they were against us, or contrary to vs. Ordinances] Some read for ordinances, some read by ordinances, some with ordinances, and some of ordinances. They that read for ordinances, say the handwriting was for ordinances, that is, either in favour of the decrees that were against us, or for the better assureing of the keeping of the ordinances; it was by ordinances viz. evangelical, for they say the decrees of Christ did evacuate the laws of Moses. They that read with ordinances, say that the handwriting was the debt of death which Christ took away with the ordinance; that is the external rites and rudiments of Moses. But I think the sense is clear as it is here rendered of ordinances. And so the point to be observed is, that the ceremonies imposed upon the jews were Gods ordinances, which may show us that God did take upon him the right to bind the conscience, of men, by ceremonies. 2. Seeing Christians are freed from them by God himself, therefore the Apostle would have them stand to their liberty. 3. This should exalt the praise of the moral law; if they were bound to observe the very ceremonies because they were God's ordinances, then much more should we be careful to keep the moral. Hand-writings] This word notes their use, because men are by nature wonderful slow to acknowledge their misery, therefore the Lord in all ages did drive men under their hands as it were openly to make profession of their own sin-guiltiness and fall, that so God's justice might be cleared: Therefore were the sacrifices required presently after the fall; and baptism now is of like nature to show us our natural uncleanness, that need to be washed. Against us] In effect they were against vs. The ceremonies were against us, that is against the jews 4. ways, 1. As they were bills of debt. 2. As they told the longing wife that her husband was long after to come. 3. As they proclaimed God infinitely hating sin, so as he must have atonement in blood and that daily. 4. As they were transgressed in respect of the right manner of observing them. Now though these ceremonies belong not to us Christians, yet we are in the same debt by nature, that they were, though we have not that way of expressing our debt. Quest. But how could that which God commanded them to do be against them? Answ. Many ways, 1. When they failed in the matter, as when they offered strange fire or sacrificed their sons. 2. When they did anger God by omissions, or delays, as when Moses tri●led out the circumcision of his son. 3. When they did it for wrong ends, as when the whore would sacrifice to colour her whoredoms, Pro. 5. or when men did think thereby to make amends for their sins, jer. 7. or when they used them for the hurt of God's children, as Balaam used his sacrifice. 4. When they mingle their own inventions with God's ordinances; and their fear towards God was taught by the precepts of men. 5. When they did use them, as a burden, and it was a weariness to them. Lastly, when they that used them were wicked men, and did use them without knowledge, or faith, or repentance for their sins, or the care of the due manner, as many places of scripture show. And thus may the very law of God be against us still, as well as against them. The use of all this chiefly may be to show, the misery of every impenitent sinner, his sins are upon record, there is the handwriting against him, let him look upon sacrificing jews, and there he may behold man daily in effect saying thus. Thus must it be done to the man that repenteth not of his sins, the obligation lies forfeited, and the Lord may call upon him for his debt of 10000 talents when he hath not a farthing to pay, and then he will be cast into prison. Again when he saith [us] he shows that this is the estate of all men by nature, there was a handwriting against the very Apostle himself, and such as were in the visible Church, therefore he saith against vs. Thus of what the ceremonies were in themselves. Now of the discharge from them, there two things may be noted, 1. The manner, Christ put them out, took them away, fastened them. 2. The means, viz. the Crosse. The sum is, that Christ jesus by his sufferings on the Cross, paid our debt, and freed us from the handwriting that was against us; the anger of God conceived against us, for the forfeiture, was thereon by the blood of Christ appeased a Rome 5.9. , and forgiveness of sins and debts, therein merited b 1. joh. 1.7. ; And by the blood of jesus, the faithful overcome the devil c revel. 12.11. Heb. 11.28. , that had power to destroy, by reason of the forfeiture; and because none of the former agreements would serve by reason of man's weakness, therefore God makes a new covenant, and seals it by the blood of Christ upon the Cross d Zach 9.11. Heb. 9.18. ; and if we would be assured of our release, in particular, First, for the forfeiture in Paradise, we receive an atonement in the blood of Christ e Rom. 5 11.12.17. ; And he that from the curse in Paradise had power over death, was now by Christ destroyed f Heb. 2.15. . And for the law of Moses, we are by Christ delivered both from the rigour of it, and from the curse of it, his own sacrifice being the propitiatory, to still the cry of the Law, and to hide it from the eyes of God's justice ʰ; and as for the writing of the conscience, the blood of Christ cleanseth it from dead works i Heb 9.14. , and quieteth it in the declaration of forgiveness k Eph. 1.7.8. , and it maketh intercession for sin l Heb. 12.14. after calling to keep it quiet; and as for the ceremonial hand-writings they were both fulfilled m Col. 2 17. and abolished in the sacrifice of Christ on the cross, he himself saying, It was finished. And the more to assure us, of our safety, from these forfeitures, he useth those divers phrases, of putting out, taking out of the way, and fastening it to the Crosse. uses. The use of all is, 1. For information; we may see what a case sin sets us in by nature, and how hateful the nature of sin is: if we have any thing to do with God, why our sins lie like so many blocks in our way, and Christ jesus only can lift them out of the way; and can our wretched hearts delight in sin, seeing they nailed Christ to the Cross? It is an easy thing to rend an obligation amongst men, but it was not so easy, to get ours canceled, it could be rent in no place, but on the Cross, Christ jesus himself must be fastened to the tree, that he might fasten our canceled handwriting thereto: and if God spared not his own Son, when he came about this business of canceling the handwriting, what think we shall be the case of all wicked men, that die in their sins, and must suffer the whole forfeiture to fall on their necks? if what Christ endured on the Cross were so painful, they must not think to escape. Hence also we may see what wonderful cause we have to love the Lord jesus, that hath done all this for us, Oh how precious should his memory be amongst us? Finally, here the faithful should gather singular comfort against the law, sin, death and hell, seeing here they may be informed all these were nailed upon the cross, and Christ hath openly declared that he hath canceled whatsoever might be to show against us, for any forfeiture or debt of ours whatsoever; And shall not we take heed of running in debt again, by sinning, after the sprinkling of the blood of jesus Christ? or shall we wretchedly bind ourselves to the law again, by pleading our justification before God by the works of the law? VERS. 15. And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. These words are an amplification of the former, wherein he showeth that not only the Bill in which we were made infinitely indebted, was canceled; but the devils also (who had power to serve executions upon us, and proof from the ceremonial Law, as is before declared) mightily conquered by Christ; and therefore to revive again the ceremonies, was to renew the bond, and to stand still in danger of the devils executions. The words are a most portly and deep allegory, and they carry news of a remarkable victory: the battle was fierce, cruel, prodigiously difficult, bloody on the best side, and if Christ had been a jot less than he was, there had been no remedy, News of a strange victory. nor hope. The battle was first fought between Satan and man, with a depth of fraud and cruelty and hellish invisible spite: the day was lost, man with the woeful issues of the conquest, was either cast down wallowing in blood, or scattered with pursuing cruelty: no sooner sprouting in the life of nature, but smitten with the venom of spiritual infection, plagued with the bondage of more than cruel servitude, not pitied, not helped: more forfeitures laid upon him than he could find words to acknowledge. Now one man cometh into the field in the right of millions, (that could not stand in their own quarrel) challengeth the victors, with singular compassion calleth back the scattered, raiseth a mighty expectation, exposeth himself to the danger, with incredible fury is encountered, one with millions or legions of devils, of incomprehensible rage, and long beaten experience, and the infinite anger of God, was kindled against this one man as a surety for the rest. Now in this text is a report of the happy success of the battle; news of a most victorious conquest: the devils spoiled, the elect restored, with unutterable hymns attend the conquest; the wretched spirits are in chains, exposed to infinite shame, and dragged after the chariot of triumph, as he ascended into the new jerusalem. In general two things may be observed: First, that Christ is God; he was brought in before, quickening, pardoning, filling, circumcising the heart, now here spoiling the devils, and triumphing over them. 2. We may here comfort ourselves with this, that the devil shall never have success against Christ, and his kingdom, God hath cursed all his ways: and yet we find by experience, the devil will not give over, though he hath never so ill success from day to day: which may awaken many wicked men, who are herein like the devil, no ill success can make them give over, their ill courses. Again, would we not be spoiled and crossed in the success of that we take in hand, and be made like the devil in ill success, then let us take heed of his qualities, be not like him in cruelty, in fraud, in lying, in accusing, or envying the children of God: for if thou be, thou art sure with the devil, to be accursed and rebuked of God. Now for the particular opening of these words, we must understand that they have been three ways interpreted. First, some Papists say this battle was fought in hell, when Christ fetched the Fathers out of Limbus: This interpretation I reject, not only as a fond conceit obtruded upon the world, but because the most popish writers could see no such thing in this place, but expound it otherwise. Secondly, some orthodox writers say this battle and triumph was both begun and ended before Christ's death. The devils encountered Christ two ways upon the cross: visibly and invisibly. Visibly, by inspiring wicked men with vile provocations to vex him, and molest him; as the impenitent thief a Luk. 23.38. , the Rulers of the jews b Luke 23.38. , and the soldiers c Luk. 23.37. . invisibly, the devils themselves, with all might, fury, malice, and sleight encountered him upon the cross, in the sight of God and the holy Angels. The victory i● described in this verse, and it is said first he spoiled them, which is diversly read and referred; For some understand it, he spoiled the devils: some of the Fathers put in a word, and read it, after he had spoiled himself of his flesh, and so it is a comparison borrowed from wrestlers, or runners, that first put off all might hinder them; and so Christ that he might overcome, first laid down his flesh, upon the cross. And where the text saith, he made a show of them openly, the Holy Ghost alludeth to the trophies of great Victors: their manner was, in the place where they did overcome, either to cut down the arms of great trees, and thereupon hanged the spoils or weapons, of the vanquished: or else they built some stately pillars, and there painted or wrote upon, the conquest with other monuments of victory; So did Christ openly serve the devils, openly before God, Angels, and the world he defeateth them, and by a new way, by suffering, gave occasion to all to see the shaking of the hellish kingdom; where he is said to triumph over them, therein is an allusion to the third degree of victory, they were won: to lead their captives after the chariot of triumph into the City with great pomp: thus did Christ to the wicked spirits, either upon the cross, or in his resurrection. Quest. But might some one say, what appearance was there of any victory, when Christ suffered? Christ's victory Answ. Great every way: for if we observe it in every branch of the process, there is evident signs of victory; For do they attach him? why first the officers are smitten to the ground, with a very word, 1 In his attachment. and judas the chief leader is made to go and hang himself: the ear of Malchus was miraculously cured, and they are suffered to do no jot more than will fulfil the scriptures d Mat. 26.26. . Will they arraign him in the Consistory? why there sits a high Priest that was made whether he would or no to prophesy, 2 In his arraignment. of Christ's death for the people e Io●. 11.50. with 18.4. ; and Christ casts a spirit of giddiness upon the witnesses, so as their testimonies could not agree: yea he there foretells them of his most glorious and terrible second coming in the clouds of heaven, and then miraculous recovers Peter a lapsed sinner. Will they arraign in the common hall? why there he overcomes by patience, no indignities could stir him, and the judges wife from a dream, gives warning that he was a just man, yea the judge himself was compelled to pronounce him innocent. 3 Upon the cross. Will they have him to the cross? there are wonders of victory, a thief without means saved, the vail of the Temple rent, signs in heaven and earth, and a title of victory superscribed by his very adversaries, This is the King of the jews; besides his incorruption in the grave, and glorious resurrection, and visible ascension to heaven. All this being considered, where is the ignominy of the cross, seeing the devils erected a cross for themselves, when they plotted to crucify Christ? And why should we be afraid of sufferings, seeing the cross is Christ's triumph? and let us resolve also to overcome by sufferings f Rom. 8.34. ; 'tis an excellent and lofty praise, to overcome by suffering. Lastly, let us never judge of Christ or Christians by their outward show: great things may be done in the kingdom of Christ, which are not discerned by carnal reason; Here we see a great ado, trophies, triumphs, yet the world took no notice of it: so is there incomparable glory even in this world in the souls and lives of Christians, which the blind multitude never takes notice of. And thus much of the second interpretation. The third and last interpretation, is of those that limit not the time of this victory to the cross, but consider it generally, and in steed of the words [upon the same cross] read [in himself] and thus do the most Interpreters new and old read it; And so this victory is understood not so much of what Christ did attain in his person, as what he doth in us: by the conversion of sinners, by the Gospel, he daily spoils principalities and powers, and triumphs over them, etc. and so these words are a consequent of the putting out of the handwriting mentioned in the former verse. Four things are in these words to be considered: who, whom, what, and by what means. For the first, it is the second Adam that undertakes this battle, he that is God and man, he of whom the prophecies ran, he that by a voice from heaven, at his baptism was acknowledged the only champion, 'twas he that sent the challenge by his forerunner john Baptist, he it is that foiled Satan in many Monomachies, this is he that now comes forth in the Gospel in the several ages of the Church to spoil these principalities and powers. Now for the second, the spoiled are called principalities and powers. Principalities and Powers] These terms are given to the good Angels, Eph. 3.10. and to great Magistrates and Princes on earth, Eph. 1.23. In effect they are given to Christ, Esay 9.6.7. but usually they are restrained to evil angels, and so they are called either considering them as they were before their fall, or as it is usually conceived, it notes their estate even since their fall. The two words note two things in the evil Angels, Excellency and Ability; Excellency, so they are principalities; Ability, so they are powers. Their excellency is two ways to be considered, 1. in themselves. 2. their sovereignty over the world. In themselves and their own nature, ever since their horrible fall, they are creatures of wonderful knowledge, swiftness, discerning, and such like. And in respect of the unregenerate world they have a principality: hence called worldly rulers g Eph. 6. , the prince of this world h joh. 12. , yea and the god of this world i 2. Cor. 4.4. . We may observe here in the holy Ghost a wonderful pattern of candour, he praiseth what is praiseworthy even in his enemies; and it may wonderfully comfort God's children in their acceptation with God, for if God can yield these titles and acknowledge that is yet good in the very devils, sure than it cannot be he should not like what he finds good in his own Saints, though they have many wants and sins, seeing they sin not of malicious wickedness, as the devils do. As they are called principalities, so for their ability and force of working, they are called powers. The power of the devils both in the world and in the Church. The wonderful power the devils have may be considered either in the world or in the Church. In the first race of men before the flood, how soon had they drawn away cain's race into apostasy, and not long after Sethes, till they had chased the light of sincerity within the walls of one house, and not all sound there neither? After the flood, the world is no sooner filled again, but together with the building of Babel, a most dreadful confusion was wrought by the devils, even the beginning of a general falling away into gentilism and idolatry (which will never be utterly recovered again while the world stands) all the families making apostasy in the beginning of the babylonish Monarchy, and such an apostasy, as they continued in for many hundred years in the generality of them: so as there was only a little light left in the race of Sem. Now leaving the whole world lying under this powerful wickedness, come to Abraham, (a brand taken out of the fire of the Chaldeans) in whom the light shined with great glory, see the power of these wicked spirits over his race: the Ismalites went quickly of to gentilism: then the Edomits were easily gained after: then in Egypt the light that did remain was almost put out, the bondage of the Isralites being as great in soul k Ezech. 20. , as it was in body. In Moses time the light was diffused in that people all abroad again, and a kingdom of Priests was raised up to God: this light held with various increases and decreases, till the captivity, after which time it waxed dimmer and dimmer, till Christ the day-star arose, and filled heaven and earth with the brightness of his coming. After in the very first hundreds of years, these cursed spirits not only persecuted religion by incredible tyranny, but infected it with the tars of strange errors, and prodigious superstitions and heresies, till all grew together in one body in Antichrist. Under Antichrist all sincerity was again almost universally put out, the face of religion corrupted, and idolatry brought into the Churches 1260. years. Lastly, in our own days when the prophecies were accomplished, and the everlasting Gospel published again, alas yet consider the state of the world; one part of the world lieth in Paganism, another in turcism, an other in judaism, an other in Papism; and in all these four these wicked spirits reign, and hold the world captive at their pleasure. Come we to the visible assemblies, of the true Churches of jesus Christ, & consider there their power, how mightily it extends, for there they have secret Atheists, Church-papists, persons excommunicate, witches, and such like diabolical practisers, Hypocrites, Apostates, the unmerciful, troops of the ignorant, besides the swarms of vicious livers, and profane persons, such as are swearers, drunkards, filthy persons of all kinds, liars, usurers, railers, and such like workers of iniquity. Why Satan's working is not perceived by wicked men. It is true worlds of men feel not this power of theirs: but alas this war is spiritual, these enemies are invisible, their sleights are of infinite depth, their souls are already in their possession, and all is covered with gross darkness, and done in a spiritual night, and wicked men are like dead men in their sinful courses, senseless and secure. uses. The use is to show the misery of all impenitent sinners, though they go in brave clothes, dwell in fair houses, possessed of large revenues, abound in all pleasures, of life etc. yet alas, alas, for their woeful estate with all this: Oh the devils, the devils, are their masters, and rule over them as effectually as ever did tyrant over his slave: Oh if men have ears let them hear, and awake and stand up from the dead, and not da●e to continue in so woeful a condition, and let the righteous leap and sing for true joy of heart, whatsoever their outward estate be, in the world; Oh let them praise the rich grace of God, that hath translated them out of this kingdom of darkness, and given them a lot among the Saints. The third thing is the victory, expressed in three degrees. He spoiled them] This is to be understood in the behalf of the faithful, for whose sake, he hath and doth daily smite them with his great sword m Esay. 27.1. . He reproveth them and rebuketh them n Zach. 3.1.2.3. : he casteth them down like lightning o Luk. 10.20. : He breaks their head p Gen. 3.15. : yea and sometimes treads them down under the feet of his saints q Rom. 16.20. : making them in many temptations and tribulations more than conquerors r Rome 8.34. : pulling down their strong holds, which they had within s 2. Cor. 10.4. , when they compass the righteous with their temptations, he ever openeth a door for issue, and delivereth the righteous t 2. Pet. 2 9 , sending succours u Heb. 2.18. , and making his servants often to lead Satan captive. He spoiled them by taking from them the souls * Act. 26.18. of the righteous, which they possessed as their booty: he spoiled them by losing the works of Satan x 1. joh. 3.8. : he spoiled them by taking from them altogether the power they had over death y Heb. 2.14. , so far as concerns the righteous. He hath so far spoiled them, that they are not only judged by the word of the saints in this life z joh. 16.11. , but the saints shall also sit upon them, to judge them at the last day a 1. Cor. 6.3. . And all this may serve for constant comfort unto all the godly, each word being a well of consolation if we wisely apply it. uses. And withal it may encourage them against the remainder of the power of evil spirits; it is true they accuse still, they hinder the word what they can still, they will steal the seed still, they will raise trouble and oppositions still, they sow tars still, they will be casting their snares still, they buffet them by temptations still: but yet the same God and our Lord jesus Christ that hath thus far subdued them, will prosper his own work, and make us stand in all the evil days, so as we will put on the whole armour of God. Now whereas he saith he hath spoiled him, it is true of the time past, 1. In the person of Christ himself. 2. In the merit of our victory. 3. In our justification, he is perfectly foiled. 4. In our sanctification he is spoiled by inchoation. And made a show of them openly] These words contain the second degree of victory, and are true in a double sense: For first he hath made a show of them, in that he hath discovered them and made them known to the Church. This is a dragging of them out of their cells of darkness in the light of observation, by showing their natures, and practices, by unmasking them to the view of the soul: thus are they displayed in the doctrine of the gospel, and the souls of the righteous behold this detection of Satan from day to day by the word, with as much admiration as ever the Romans did behold any great rebel, or barbarous rebel or monster, subdued, and in triumph brought into Rome: Neither may this detection of Satan seem to be the least part of Christ's victory: for it is certain it is a work that evil men or evil angels never bear but vanquished. There is a hot opposition in all places before Satan will abide this. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he made a show of them, that is, as some think, he made them to be for examples, and that three ways. 1. In shame, making detestation to be their portion. 2. In confusion, and an inexplicable kind of astonishment, and benumbedness, and blindness. 3. In torments and punishments, 2. Pet. 4.5. jud. 9 The use may be for increase of consolation: Use. we see Christ will never cease till he hath finished this victory. Why should we then fail through unbelief, or faint in the resisting of the devil, the Lord will more and more make a show of them, and give us increase of experience of the power of his word and presence herein. Here also men's waywardness may be reproved, that cannot abide it to hear talk of the devil or his courses: this is but a work of Satan in them to hinder their salvation, for to make an open show of them is one part of Christ's victory. The word rendered openly signifieth sometimes eminently b joh. 7.4. , sometimes without authority c Act. 4.29. , sometimes with confidence, and undaunted resolution, with assurance or plerophory d 1 joh. 5.14 , sometimes with plainness and evidence e joh. 16.25.29. , sometimes with liberty f 1. Tim. 3.13. . But I rest in the word openly here used. And triumphed over them] Here is the third part of the victory. This triumph was first begun in the resurrection and ascension of Christ g Eph. 4.7. . 2. It was continued in the publication of the gospel h 2. Cor. 2.14. , (which is news of victory) and in the life of Christians, for what is the life of every Christian, but the show of a brand taken out of the fire, or of a soul preserved out of darkness? The soul is mounted in the chariot of the word, prayer and holy living; this chariot is followed with the applause of Angels, and the approbation of the Saints; the place is in the new jerusalem on earth, in the temple of their God. The chariot is drawn with white steeds, sincere teachers; it is provoked and driven on by the spirit of God: and the effect of all is a heart inspired with heavenly joys and refreshings. 3. As it begun in Christ, and is continued in the life of a Christian, so this triumph shall be perfitted in death, and consummate in the resurrection to the eternal dissolution and confusion of all wicked men and devils. Now for use of this; Use. what lust cause is thereto take up bitter lamentations for the wonderful frowardness of the natures of the most men: who had rather be miserable and serve the devil still, then be made glorious by conquest in repentance for their sins: they had rather be his prisoners, than such princes: rather slaves to Satan, than sons to God: rather dragged into captivity with the devil, then carried in the chariot of triumph with the Saints. 2. If such honours be done to Christians, and such joys had in a Christian estate, Oh then let it be the prayer of every godly man daily to God, as Psal. 106.4. Remember me O Lord, with the favour of thy people, visit me with thy salvation, etc. Lastly, how should it excite in us a desire to walk worthy of such a victory? yea how should it inspire us with spiritual magnanimity to resist Satan, and with a holy scorn to disdain his filthy temptations, and in all estates to demean ourselves so as might become men that know and believe that Christ hath spoiled principalities and powers for us etc. 4. For the means of this victory, it is added in these words, In himself] So it is read in the greek, and in the most interpreters; and his in himself, either it notes his mystical body, or else it notes Christ himself alone, and in this latter sense it is continually taken: and so we may here learn, that it is the Lord jesus Christ alone, even himself alone that hath wrought this victory for us; there was none other able to stand in the field against the adversary: there is no name else under heaven by which we can be saved: and therefore we should give all the glory to Christ alone, and not to any man or Angels, for they never fought for us, nor were they able to ●and in this battle of our redemption. VERS. 16. Let no man therefore condemn you in meat or drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days. 17. Which are but a shadow of things to come, but the body is in Christ. Hitherto of the seven reasons of the dehortation. The conclusion follows in these words and the rest to the end of the chapter: and it hath three branches; For 1. he concludes against judaism in these words. 2. Against philosophy, vers. 18.19. 3. Against traditions, vers. 20. to the end. In these words is contained both the conclusion itself vers. 16. and the reason vers. 17. and the drift is to show that the ceremonies of Moses are abolished, and therefore they should not receive them, or hold themselves bound unto them. This was foretold Dan. 9.17. it was signified by the renting of the vail; and these ceremonies were solemnly and publicly laid down, in the first council, which was held by the Apostles, at jerusalem, Act. 15. And they were then so laid down that the Apostle after gives order to the Church that those ceremonies should never be used, nor any other devices, but such as might be to edification, order and decency, and were without offence. The ceremonies named in the text, are the difference of meats and drinks, and the observation of times, concerning which he writes more sharply, Gal. 3.1.3. & 4.10. & 5.9. & 6.12. In the law there were three sorts of meats that legally were required, 1. The meat offerings. 2. The show bread. 3. The clean beasts. The meat offering was a type of Christ our nourishment. The show bread was a type of the Church in her mystical union. And the clean beasts (known by chewing the end, and dividing the hoof) were types of the Christians both meditation and discretion, in the means of his holy conversation. And for the confirmation of this place, the Apostle elsewhere shows evidently that the difference of meats is taken away, 1. Tim. 4.1.2.3.4. The difference of times in the law is here said to be threefold; of days, of months, of Sabbaths. In respect of an holy day] The original and most translations word for word have it thus, in part of an holy day; but in divers senses: some say in part of an holy day: First, in partition of a festival day from a not festival day, as well in days, as in months, or Sabbaths. Some say, in part, for they could not observe all ceremonies, being absent from jerusalem. Therefore the Apostle would have them to receive none at all, seeing they could not receive them all. Some say in part of an holy day, that is in that part of them which concerns days etc. but it is more plainly as it is here rendered. Or of the new moon] They did observe the Calends, or first days of every month. Or of Sabbath days] There were divers sorts of Sabbaths, of days, of years▪ or seven of years, The Sabbaths of days were either moral, viz. the seventh day, which God did choose; or ceremonial: the ceremonial Sabbaths were either more solemn, such as were the three great feasts, passover, pentecost, and tabernacles; or less solemn, such as were the feasts of blowing the trumpets a Leuit. 23.24 , and the feast of expiation b Leuit. 16.32 33.34. . The Sabbath of years, was every seventh year c Leuit. 25.4.5.6. to 11. . The Sabbath of seven of years, was the jubilee, which returned every fifty years. We see here then that the Apostle shows that we are delivered from the bondage of the observation as before of meats, so now of Sabbaths. Object. But is the Sabbath day that was moral abrogated? Sol. No, the Apostle speaks here of the ceremonial law, not of the moral, and of ceremonial Sabbaths, not of the moral Sabbath, the word is in the plural number. The manner of propounding the conclusion is to be observed. Let no man condemn you] These words may be referred either to God's children or to false teachers; in the first sense it is thus: let none condemn you, that is, do not show such love to these ceremonies, hereafter, that thereby you incur justly the blame and censure of God's children. And if they be referred to false teachers, than it is thus: let no man whatsoever persuade you that you are condemned, or judged of God for omitting the observation of the ceremonies; care not for their censures, never trouble your consciences about it. Which are shadows of things to come] Hear the Apostle with full sail drives into the haven, by shutting up with this unavoidable argument. These cerenies are but shadows of that substance which now we have, and therefore it is a foolish thing, to strive about the shadow when we have the substance. Ceremonies were shadows in divers respects, Ceremonies were shadows in divers respects. 1. In respect of certainty of signification: the shadow is a sure sign of the body; so was this of Christ to come. 2. In respect of causation; the body causeth the shadow, so is Christ the cause of all ceremonies. 3. In respect of the obscurity of signification: a shadow is dark so were the ceremonies. 4. In respect of cessation, a shadow is quickly gone, so were the ceremonies, they were not to last for any long time. Lastly, they were shadows as they were types, so the lamb was a shadow of Christ, and the ark of the Church etc. They were shadows not given to justify, but to show justification by Christ. It is added of things to come] to keep off the blow from our sacraments, which are no shadows of things to come, but of things past. But the body is in Christ] The words are diversly interpreted: some refer the words to the next verse, but without reason: some supply a word body, and read, but the body is the body of Christ: but the plain meaning is, that the truth and substance of all the ceremonies is now enjoyed by the Church in and by Christ, in whom all is now fulfilled, and therefore heaven should now suffer violence, and the children of Zion should now rejoice in their King; and Christians should stand fast in the liberty that is brought unto them in Christ jesus. VERS. 18. Let no man bear rule over you by humbleness of mind, and worshipping of Angels; advancing himself in those things he● never saw: rashly puffed up with his fleshly mind. 19 And holdeth not the head, whereof all the body furnished and knit together, by joints and bands, increaseth with the increasing of God. In these two verses he concludes against philosophy, and therein specially against angel-worship, a devise like the old doctrine of the Platonists, concerning their daemons tutelares. The Divines also that first broached this apostatical doctrine, in the primitue Church were Philosophers: and if the Papists will persist in angel-worship, they must bear it to be accounted better Philosophers than Divines. The Apostle makes four observations upon these that bring in this worship of Angels. 1. That they attribute that to themselves, which is proper to God; namely to bear rule over the consciences of men in matters of religion, though they pretend to bring in those things, because they would have men think humbly of themselves. 2. That they thrust in for oracles, not things they have seen and heard, but devised of themselves. 3. That those things were founded on no other foundation than the opinions of men immoderately pleasing themselves in their own devices. 4. That this course tends to the high derogation of the honour of Christ, who only deserves all glory, and by whom alone all the suits of the Church are dispatched. The men then that urge these things are, 1. Hypocrites, they pretend one thing and intend an other. 2. They are ignorant persons. 3. They are proud and insolent in self-conceit. 4. They are profane without Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let no man bear rule over you] The original word, hath troubled Interpreters: but is for the most part, rendered, either bear rule over you, and so play the part of a judge or rector; or else, defraud you of your prize, it is granted by all, to be a word taken from the manners, in the olympiads or otherwhere, who ran for prizes: among whom there was one they called Brabeutes, that is, one that by appointment did sit as judge, and gave the prize to the winner. If it be taken in the first sense, viz let no man bear rule over you; then the Apostles meaning is to warn them for the reasons above rehearsed, and herewith adjoined, not to suffer their teachers to lord it over them in their consciences; as before he had charged them, not to let them carry away their souls as a prey vers. 18. or to condemn them vers. 19 This may teach the ministers of the Gospel, to know and keep their bounds, and the people likewise, not to suffer any to bear rule over their consciences, with their own devices. It condemns also the hellish pride, and imperiousness of the popish clergy, in playing the judges over men's consciences at their own pleasures: seeing we have no judge nor lawgiver but only jesus Christ to whom the father hath given all power. Quest. But have not the Ministers of the gospel power upon observation of the runners to be as judges to assign the crown to them that run well▪ Answ. They have, and therefore are called the disposers of God's secrets, and watchmen, and overseers: but yet they must be true ministers, and they must give judgement by warrant from the word. Let no man defraud you of your prize] That is seeing you have begun to run so well, and have run so long, let no man now beguile you of your prize, the crown of glory. The Church is like a field, the race is Christian religion, the runners are Christians: the feet are faith and love; the goal or mark is death in Christ, the brabium or prize is the possession of eternal life. Now the doctrine hence implied is. Doct. That men may run and come near the goal, and yet loose the prize. Many run yet one obtaineth a 1. Cor. 9.24 . Many receive the grace of God in vain b 1. Cor. 6.1. . Many come near the kingdom of God with the Scribe, and yet loose c Mark. 12.34 . Many lose what they have wrought d 2. joh. 10. . Hence that exhortation, let no man take away your crown e revel. 3.11. . The use may be first for reproof of such as do wrong (either the judges or standers by) by a wrong applause, such as give away the honours of God's children to such as never ran in the race, or not aright, and give the titles of the Church and Christianity to wicked men: but especially this reproveth those men that having run well f Gal. 5.7. for a time, suffer themselves to be hindered, and so loose the prize. Le's in running. Many are the ways the devil hath to hinder men in running; sometimes by raising up adversaries g Phil. 1.29. , and outward molestations h revel. 2.10. ; sometimes he casts shame in their way, and names of reproach i 1. Thess. 2.2. Act. 18. ; sometimes he iniects temptations k jam. 1.12. ; sometimes he leavens them l Gal. 5.7.9. by keeping them in bondage, to the defence or love of some lesser superstitions or smaller sins, as the world accounts; sometimes he hinders them by the domestical enemy the sin that hangeth so fast on m Heb. 12.1. ; sometimes he casts men into a dead sleep, and they lie all along in the middle of the race. What we must shun in running. 2. This may serve for instruction to teach us with all heedfulness to look to ourselves after we set out in the race of Christian profession, that no man take our crown; and to this end we must consider, both what to shun, and what to follow. If we would not lose our crown, we must shun, 1. The sin that hangs on so fast o Heb. 12.1. . 2. Profane babblings and opositions of science falsely so called p 1. Tim. 6.20. . 3. Scandal q Phil. 2.15 16 . 4. The profits and pleasures of the world, so as our hearts be not set upon them r 1. Cor 9.25. . 5. Self-love and trust in our own judgement, when we think ourselves wise enough to order our race without advice s Gal. 2.2 . 6. Uncertain running t 1. Cor. 9.26. . Now for the second, that we may run successfully, divers rules must be observed, 1. We must watchfully stop the beginnings of sin, What we must observe. and when we feel ourselves begin to halt, we must seek an healing, lest we be turned out of the way u Heb. 12.13. . 2. We must follow peace with all men, so far as may stand with godliness * Heb. 12.14. . 3. We must keep the faith. 4. We must labour for the love of the appearing of Christ. 5. We must continue and resolve not to give over till we have finished our course. These three rules may be gathered out of 2. Tim. 4.8.9. 6. We must pray that the Gospel may run more freely x 2. Thes. 3.1. ; for that like a mighty wind helps wonderfully in the race. 7. We must order riches so as they be no hindrances y 2. Tim. 6.18. . 8. We must use the advise of the best that can be had for skill or experience z Gal. 2.2. . 9 We must faithfully discharge the duties of our calling a 1. Pet. 5.4. . We must so resolve upon the race, that we labour to be undaunted and every way resolved against all afflictions and trials whatsoever, that may befall us, accounting it all happiness to fulfil our course with joy b Act. 20.24. , arming ourselves with this mind that we will take up our cross, and endure any hardship c 2. Tim. 2.5. jam. 1.11. . At their pleasures] This is added as an aggravation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word notes they did it not ignorantly, or by frailty, but they did wrong the conscience of men, with desire, willingly, wilfully; it doth greatly increase the guilt of sin, when men do it willingly and wilfully, where men do it because they will do it. So some men go to law because they will go to law d Math. 5.40. ; so some will be great e Math. 20.26 ; Some will do the lusts of their father the devil f joh. 8.44. . Thus are men daily doing the wills of the flesh g Ephes. 2.3. . The like way wardness may be observed in the negative. Men will not be gathered h Mat. 23.37 . Men will not come to the wedding i Math 22.3. . In some things they willingly knew them not k 2. Pet. 3.5. ; & it is charged upon the idle they will not work l 2. Thess. 3 10 . Hence those conditional speeches, if ye will receive it m Mat. 11.14. ; and if any man will save his soul n Mat. 16 15. . The use may be for terror to stubborn offenders, God takes notice of it that they sin at their pleasures, they sin because they will sin, and therefore let them be assured he will be froward with the froward o Psal. 18. , and therefore he will have his will upon them unresistably. Hence these threatenings, he wil● take accounts p Mat. 15.23 , he will quicken whom he will q job. 5.21. . he will give to the last as to the first r Math 20.14. ; It shall not be after the wills of the flesh s joh. 1.13. , the spirit shall blow where he will t joh. 3.8. , the mystery shall be made known to whom he will u Col. 1.27. , and he will not have sacrifice * Heb. 10.5. . Secondly, comfort is here implied; for if there be so much infection in a will to sin, than there is hope God will accept a will to be and do good, he will accept of the will in prayer x joh. 15.7. , and the will to resist corruption of nature y Rom. 7.15.16.17. , and of the will to live honestly z Heb. 13.18. joh. 7.17. . Hitherto the Apostle hath charged them generally, now in the words that follow, he enforceth his speech more particularly, both for matter, pointing out angel-worship, as the doctrine he would conclude against, and for manner noting four things in those that brought in that worship. 1. That they brought it in hypocritically, pretending humbleness of mind. 2. That they did it ignorantly, advancing themselves in things they never saw. 3. That they did it proudly, rashly puffed up etc. 4. That they did it dangerously, not holding the head, etc. Worshipping of Angels] The main matter the Apostle strives to beat down, is the worship of Angels: as a philosophical dream, as a superstition that defrauds' men of heaven, as an hypocritical and ignorant worship, charging them to be proud and fleshly persons that use it; yea he avoucheth they cannot hold the head which is Christ, if they maintain or practise such a worship. All these reasons are in the text and coherence against it. Which may serve for confutation of Papists, who at this day still maintain it, not only without commandment or any approved example, in scripture, but directly against the prohibition of the scriptures, as in this place, and so revel. 19 the Angel forbids john to do it. The Papists offend three ways about their Saints and Angels. The Papists offend in their doctrine about Saints ad Angels three ways. 1. In giving unto them what may be attributed only to Christ and to God. 2. In adoring them. 3. In invocating and praying to them; and all three contrary to scripture. For the first, they attribute unto them, 1. Intercession. 2. The knowledge of all things that concern us; they rob Christ of his intercession, and God of his omniscience; now in all this we have a sure word of God to trust to. For, for intercession it is plain, we have none in heaven with him a Psal. 73.25. ; there is one mediator betwixt God and man, the man Christ b 1. Tim. 2. ; we offer up spiritual sacrifices acceptable to God by jesus Christ c 1. Pet. 2.5. ; Let us therefore saith the Apostle by him offer the sacrifices of praise always d Heb. 13.15. . Note the words, by him and always. And whereas they object the Angel, revel. 8. that offered the prayers of the Saints; we answer, that Angel was Christ, who only hath the golden censer, and who only is meet to bring incense to offer upon the golden altar; the endeavour of Peter for their good after his decease, was performed while he lived, as is apparent by comparing the 13. verse, with the 15. of 2. Pet. 1. And whereas they give the knowledge of all things unto them, they rob God of his glory, who only is the knower of the hearts of men, 2. Chron. 6.30. and it is granted Isai: 63.16 that Abraham knew them not, and Israel was ignorant of them. And whereas they object that Abraham in the 16. of Luke, is said to know that they had Moses and the Prophet's books, we answer that that is spoken parabolically not historically; they may as well say that Lazarus had fingers, and dives a tongue, etc. but were that granted, yet it followeth not, that because the doctrine of the Church was revealed unto him, therefore he knew all things. The second thing they give is adoration, contrary to the flat prohibition of the Angel himself, in the Revelation, who chargeth worship me not, revel. 19.10. and without all example in scripture, or the least syllable of warrant for it; beside we see here angel-worship in express words condemned. The third thing is invocation, praying to them, which likewise is contrary to scripture, for how shall we call on them on whom we have not believed e Rom. 10.14. ; and we are exhorted to go boldly to the throne of grace, with the help of our high Priest, to obtain mercy and find grace to help in time of need f Heb. 4.16. ; for Christ is the propitiation for the sins of the whole world g 1. joh. 2.2. , why then should we give his glory to any other? and invocation is a part of the forbidden worship of Angels, as well as adoration. In humbleness of mind] It was the practice of Satan and pretence of false Teachers, to thrust in this corruption of angel-worship under this colour, that it tended to keep men in humility, and to make men to know their duties to the great majesty of God, and to acknowledge their gratitude to the Angels for their service: this hath been the devils wont to hide foul sins, under fair pretences, and vice under the colours of virtue. This may serve notably for the confutation of the Papists, about their Saint and angel-worship; for is not this their smoothest pretence, to tell us by comparison, that men will not go to great Princes directly with their suits, but will use the mediation of some Courtiers, and so they say they must do to God. This you see was the old deceit in the primitive Church, and therefore worthily we may say to the people, let none of the popish rabble defraud you, through humbleness of mind. Again, is the devil ashamed to show sin in his own colours? doth he mask it under the colour of virtue? Then where shall those monsters appear that declare their sins as Sodom, and are not ashamed of open villainies and filthiness? Such are they that will constantly to the alehouse, and never be ashamed of it: such are our damned swearers: such are those filthy persons, that know they are known to live in whoredom, and yet never blush at it, nor learn to repent: such are these in this City that live in open contention, who care not against apparent right to maintain continual suits and wranglings, though they know all men detest almost the very sight of them for their wicked profaneness, and unjust contentions: yea though the hand of God be apparently upon them, and they know not how soon the Lord may turn them into hell. Such also are the open and wilful Sabbath breakers, and many more of all sorts of presumptuous offenders. Again, if vice masked in virtues colours can so please, and allure men, how much should virtue itself ravish us? If counterfeit humility can be so plausible, how should true humility win to the admiration and imitation of it? Lastly, this may warn men to avoid counterfeit gestures, and all pretended insinuating shows of devotion, such as are open lifting up of the eyes to heaven, sighing and all pretended tricks that are used only to pretend what is not. And thus of their hypocrisy, their ignorance follows. Advancing themselves in things they never saw] Two things are here to be noted. First, Their ignorance in things they never saw. And secondly, vainglorious self-liking, which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth. For the first, there are some things cannot be seen with mortal eyes, while we are on earth; as the nature of God, Angels, and what is done in heaven. 2. There are some things, we ought not to see though we might: & therefore he prayed, Lord turn away mine eyes, from seeing vanity. 3. There are some things we may and aught to see, as the glory of God in his works. 4. There are some things we may and so ought to see, as it is a great curse if we see them not, as the favour of God and spiritual things: in respect of which to be blinded in heart is a miserable judgement; Esay 6.10 of the first sort are the things done in heaven. There is a contrary waywardness in the nature of wicked men; sometimes, men are wilful and will not be persuaded, even in the things which yet they see; sometimes, men are stiff hearted and will not be removed in opinions about things which they never saw, and so here. Ignorance is of divers kinds. There is a natural ignorance, and that is of two sorts. For there is an ignorance of mere negation, and so Christ knew not the day of judgement, and so it is no sin in an Husbandman, if he be ignorant of Astronomy or Physic, etc. There is a natural ignorance which is of corrupt disposition: as to be blind in our judgements in spiritual things from our birth; this is sinful, but not here meant. There is a profitable ignorance, and that is likewise of two sorts. For it is either profitable absolutely and simply, or but only in some respects. It had been simply profitable and good for the jews, if they had never known the fashions of the Gentiles; so it had been good for Samson if he had never known Dalilah. But it had been profitable for the Pharisies but in some respects, not to have seen or to have had so much knowledge. I●h. 9.41. 2. Pet. 2 21. So the Apostle Peter saith it had been good for Apostates if they had never known the way of truth. etc. There is a willing ignorance, and that is of two sorts; of frailty, or of presumption. Of frailty, when men neglect the means by which they should know, either in part or in some respects. Thus men fail that see a wide door set open for comfort and direction, and yet through carelessness, or willing slackness, neglect great riches of knowledge, which might have been attained if they had made use of opportunities. Presumptuous ignorance, is when men not wittingly only but wilfully contemn true knowledge, They will none of the knowledge of God's ways. job 21.14. Presumptuous ignorance, is likewise of two sorts. 1. When men refuse to know Gods revealed will needful to their salvation g Prou. 29.30. Luk. 19 41. . 2. When men wilfully embrace fancies, and superstitions in opinion, especially in such things as they neither do nor can understand; and such is the ignorance here condemned. Doctrine. But the main doctrine is, That it is a great sin and a hateful vice to be rash and adventurous, to venture upon opinions in matters of Religion, either that concern worship or practice, where men are not first well informed in judgement by true grounds of knowledge. Hence men are advised to take heed how they hear, and to try the spirits, and to be wise to sobriety h Rom. 12.3. , and to beware of fables i 2. Tim. 2.16.23. & 4.3 4. 1. Tim. 1.4. & 4.6.7. & 6.20. Tit. 1.14. & 3.9. 2. Pet. 1.16. . This condemns the strange coining of opinions without all warrant of the word, in the Papists, that so confidently tell us of the rooms in hell, and of the Queen of heaven, and how many orders there be of Angels, etc. And withal it may restrain such as profess the fear of God, and reformation of life, to be well advised in their opinions, and not pitch resolutely upon opinions, in things the word doth not warrant. Blind zeal hath no more allowance than superstition hath to coin opinions to tie men's consciences withal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Advancing himself] The word signifieth to take possession, and to go proudly, and to search hidden things with deep insight: as it is here applied, it may note in their sin three things. 1. A deep insight or out-reaching into a thing beyond ordinary knowledge. 2. A mighty approbation, or very possessing of a man's self in a peculiar content arising from his own invention. 3. An external advancing or vain glorious priding of a man's self in hi● fancy. There is a strange corruption in the nature of all sorts of men, a secret inclination to devices, and reaches both in opinion and life; the scripture gives warning of the doctrines of men k Math. 15.9. ; of opposition of science l 1. Tim. 6.20. , of the deepness of Satan m Reu. 2.24. , of transformation in evil Ministers, into Ministers of light n 2. Cor. 11.14 , etc. And thus are men in their practice: though they commit the same foul evils they condemn in others, yet they have such devices with which they please themselves, that they are called counsels o Psal. 5.10. , and they are said to seek deep to hide their counsels, etc. They have their turning of devices p Esay 29.15. . Every man almost thinks he hath some conceit which others have not, etc. such as these: Either they may do it though others might not, or the manner is different, or the issues will not be alike, or he will repent at such a time when he hath tried so far, or he will make amends, or it shall not be known, or God is merciful, or his fault is not so great as others, or the Scripture doth not condemn it in express words. These and such like conceits in themselves are dull and silly. But where the love of sin hath warmed the heart, and the devil hath put life into them, it is incredible to conceive, how miserably pertinacious men will show themselves to be; and so do men approve of their own devices, that usually there is no error or sin so vile, but men can bless themselves against any terror, or threatening, and if men find their devices to have any entertainment, they will advance themselves wonderfully, and not only swell in great thoughts of themselves, but outwardly vainglory will overspread their carriage, words, and actions. The consideration hereof should teach us to trust more in God, and less in men q Psal. 92.8.9. , and to labour for plainness of heart, and simplicity r Prou 12.5. & 21.8. , and to long to hear God speak, and show us the secrets of his wisdom s job 11.56. , and to suspect ourselves when we feel a self-liking or an inclination to boast of our device: especially we should pray that the Lord would keep us from desire of vainglory ᵗ, and accordingly we should endeavour to do nothing through strife or vainglory ᵘ, but rather set our glory and boasting in knowing God *, and in the cross of Christ ˣ, and in the hope of the glory of the sons of God ʸ, daily examining ourselves, and proving our own works, lest we think ourselves something when we are nothing ᶻ. Thus of their ignorance. Rashly puffed up] These words are a taxation of their swelling pride, described 1. by the nature of it, puffed up 2. by the effect, in vain, or rashly. 3. by the cause, in the mind of their flesh. Puffed up] What is pride but a wind? a wind to fill, and a wind to torment. Men may be spiritually swelled both in life and opinion. There is a swelling for abundance of riches ᵃ, there is a swelling behaviour in men's carriages ᵇ, there is a swelling in sin, but here is a swelling for opinionsc. Oh that we could learn to abhor pride and swelling, by considering how much the Lord abhors it, as many Scriptures show, Prou. 8.13. & 16.5.19. job 40.6. Hab. 2.5. Mal. 4.1. and many such like. Oh that we could be in love with a meek and quiet spirit in the hid man of the heart. But let us observe the effects of pride. Rashly] The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it signifies either rashly, or, in vain. Sure it is a great fault to be rash, light, sudden, in opinion or practice. It is a great fault to be rash in reproving, in praising, in dispraising, or taking or mistaking doctrine, in judging or censuring; and we should pray that the Lord would gives us astayed spirit, and a mind not easily hurried into distemper. Pride is in vain in three respects. If we read it in vain, it notes fitly that pride always is in vain. In vain I say, First, In respect of God who resisteth it, jam. 4.7. Luk. 1.51. Secondly, In respect of other men who will not regard it, Proverb. 11.2. Psalm. 101.5. Thirdly, In respect of themselves, who inherit nothing by it but folly, Prou: 14.18. 1. Tim. 6.4. Our hearts desire then should be that the Lord would hide our pride, and mortify our natural corruption herein. In the mind of the flesh] Here he shows whence all this stuff and swelling comes, it came from the mind of the flesh, even from the fairest part of the soul. The mind of the flesh is that acumen, that sharpness of wit, that perspicacy that is in men, and so we may see that wit, sharpness of understanding, carnal reason, is in vain, (whatsoever men savour of themselves,) a mere puff of wind, a very vanity, whether it be in opinion or in life; the very wisdom of the flesh is enmity with God, our own very minds are so defiled and corrupt. Which should teach us to gird up the loins of our minds, and restrain that self-conceit might arise from the pride of our own minds or carnal reason, we should as the Apostle shows, become fools that we might be truly wise d 1. Cor. 3.18. . Again, it should teach us not to rest upon the wisdom of men, nor to think of any above what is written, or be puffed up one against another ᵉ. Thus of the third thing. VERS. 19 And not holding the head whereof all the body furnished and knit together by joints and bands, increaseth with the increase of God. These words note the fourth thing, viz. their danger; they did it not only hypocritically, and ignorantly, and proudly, but also dangerously. Their danger is both laid down and amplified in this verse; it is laid down in these words, not holding the head: and amplified by a digression into the praises of the mystical body of jesus Christ for the union and increase thereof. Not holding the head] These words show that they that believe and practise such things are themselves out of Christ, and by this kind of worship they draw men from Christ. Four things may from hence be observed. 1. That angel-worship razeth the foundation, so that the Churches that practise it fall from Christ, and are not the true Churches of Christ, and this evidently proves the Church of Rome to be no true Church, because besides many other here heresies and idolatries, they maintain the worshipping of Saints and Angels. 2. That hypocrisy, ignorance, and pride are inseparable companions of apostasy from Christ. 3. That there is a difference between sin and sin, error and error, every sin or every error doth not cut us off from Christ; there be some sins be sins of infirmity f Gal 6.1. ; Some sins be such as there remains no more sacrifice for them g Heb. 6. ; There be some ceremonies may be borne withal h Rome 14. ; Some ceremonies that abolish from Christ i Gal. 5 3. ; There be some errors of mere frailty and ignorance k Psal. 19 ; Some errors that altogether corrupt the mind, and make men destitute of the truth l 1. Tim 6.4. . And therefore we should learn with all discerning to put a difference. m jud. 24. 4. That it is an utter misery not to be joined unto Christ; which imports a singular feebleness in the hearts of men, that cannot be stirred with all heedfulness to make sure their union with Christ. Head] The dream of Catharinus, that the Pope should be here meant, is to be scorned not confuted. The words notes the relation that is between Christ and the Church. The creature stands in relation to Christ, Note 1. More generally in existence, and ●o all things are in him, Col. 1.16. more specially in union, and so man only is joined to Christ, but this union is threefold, for it is either natural, or sacramental, or mystical; in the union of nature all men are joined to Christ. In the union of Sacrament or sign all in the visible Church are joined to Christ. In the mystical union in one body, only the faithful are joined to Christ, and this is here meant. And so we have here occasion again to take notice of this truth that the Church of Christ is joined unto Christ, in a most near union, even to Christ, as her head. The Doctrine hath been largely handled in the former chapter, only from the renewing of the meditation of it, we may gather both comfort and instruction; comfort if we consider the love, presence, sympathy, influence, and communication of dignity with which Christ doth honour us as our head: instruction also, for this may teach us to be careful to obey Christ willingly as the member doth the head, and to carry ourselves so godly and discreetly, that we dishonour not our head. From which all the body etc.] Hitherto of the danger as it is laid down, now followeth the aggravation by a digression into the praises of the Church the mystical body of Christ; in general three things may be observed. 1. That by nature we are wonderful blind in the contemplation of the glory of the mystical body of Christ, and therefore we had need to be often put in mind of it. 2. That one way to set out the fearfulness of sin, is by the fairness of the blessings lost by it; the fairness of the body of Christ shows the foulness of lumps of profaneness and apostasy. 3. Digressions are not always, Note and absolutely unlawful, God's spirit sometimes draws aside the doctrine, to satisfy some soul which the teacher knoweth not, and sparingly used it quickeneth attention; but I forbear to plead much for it: because though God may force it, yet man should not frame it, and it is a most happy ability to speak punctually, directly to the point. But in particular in these words the Church which is the body of Christ is praised for four things. 1. For her original or dependence upon Christ, of whom. 2. For ornament, furnished. 3. For union which is amplified, 1. by the parts knit together, 2. by the means joints and bands. 4. For her growth increasing with the increase of God. Of whom] Doct. All the praise of the Church is from her head, for of herself she is black n Cant. 1. , she is but the daughter of Pharoe o Psal. 45. , she was in her blood when Christ first found her p Ezech. 16. , she needed to be washed from her spots and wrinkles q Eph. 5. , and therefore we should deny ourselves and do all in the name of Christ, who is our praise. All the body] Doct. The care of Christ extends itself to every member as well as any; observe these phrases in scripture, every one that asketh r Math. 7.8. , every one that heareth these words s Math. 7.24 , every one that confesseth Christ t Mat. 10.32. , every one that is weary and heavy laden u Mat. 11 29. , every one that the father hath given him * joh. 6.36. , every one that calleth on the name of God x 1. Cor. 1.2. , and the like. Use is first for comfort, let not the Eunuch say I am a dry tree, or the stranger say the Lord hath separated me from his people y. 56. . Nor let the foot say I am not the eye z 1. Cor. 12. etc. And secondly, we must learn of Christ to extend our love also to all Saints. Body] It were to no purpose to tell that there are divers bodies, terrestrial, celestial, natural, spiritual, a body of sin, a body of death; it is Christ's body is here spoken of: Christ hath a body natural, and a body sacramental, and a body mystical: 'tis the mystical body is here meant. The mystical body of Christ is the company of faithful men, who by an unutterable union are everlastingly joined to Christ, though they are dispersed up and down the world, yet in a spiritual relation they are as near together as the members of the body are; if we be faithful, there can be no separation from Christ and Christians, whatsoever become of us in our outward estate. This body of Christ is commended for three things, ornament, union, and growth, and well are all put together, for not one can be without the other, especially the first and the third, cannot be without the second: it is no wonder Christians cannot grow nor be furnished, if they be not knit to Christ, they may be near the body but not of the body. There is great difference between our best garments, and our meanest members; the worst member of the body will grow, yet the best raiment though it sit never so near will not, so is not between wicked men professing Christ, and the godly that are members of Christ indeed. Of these three, union is of the essence of the body, the other two are adjuncts; the one needful to the being, the other to the well-being of the Church. First therefore of this union. This union is two ways here set forth, 1. that it is, in these words, knit together. 2. How it is, in these words, by joints and bands. Knit together] The faithful are knit together, 1. with Christ, 2. with Christians. The privileges flowing from our union with Christ. Great is the glory of Christians knit to Christ, for from that union with him flows many excellent privileges, such are these, 1. The communication of names; the body is called sometimes by the name of the head, viz. Christ a 1. Cor. 12. : and the head by the name of the body, viz. Israel b Esay. 49. . 2. The influence of the virtue of the death & resurrection of Christ c Rom. 6. . 3. The inhabitation of the spirit of Christ d Rom. 8. . 4. Intercession e 1. joh. 2.2. . 5. The communication of the secrets of Christ f 1. Cor. 2.16. . 6. The testimony of jesus g 1. Cor. 1.5. . 7. Expiation as he is the sacrifice, and passover offered for us h 1. Cor. 5.7. . 8. Consolation in affliction i 2. Cor. 1.5. . 9 Power against temptations k 2. Cor. 11.9. . 10. The anointing or power of office to be Prophets, Kings, and Priests, unto God l 2. Cor. 1.21. . 11. Universal grace, not in respect of persons, that it reacheth to all the members only, but in respect of parts, that he being the fullness that filleth all in all things m Eph. 1.27. . 12. Sympathy in all miseries n Heb. 2.15. . 13. The sanctification of all occurrents in life or death o Phil. 1.21. . 14. The resurrection of the body, both for matter p Rom. 8.11. ● , and priority q 1. Thes. 4.16. . Lastly, the opening of heaven r Heb. 10.24. , a lease whereof is granted and sealed and earnest given in this life s Eph. 1.14. . Thus of union with Christ. From their knitting with Christians, also arise excellent advantages and prerogatives; for hereby they have right to the external privileges, of Zion: they stand in relation to all Saints, they receive the benefit of the prayers of the whole body, and from the known Saints they have the light of example, fellowship in the Gospel, outward blessings for their sakes, assistance in the fight against the world, sympathy in afflictions, the profit of spiritual mercy, counsel, consolation, admonition etc. and lastly a part in their lot. By joints and bonds] The meaning is that God's servants are tied together, by as near certain and sure means, as any member in the body, can be joined to the rest by joints and bands. We are tied to Christ, both by his spirit, and by faith, and hope, and holy desires; we are tied to the Church, in one spirit, in one head, in the freedom and use of his ordinances, the word and sacraments, in affection, in subordination of callings, and in the covenant of grace, and in the same lot of inheritance. The uses of all follow. First if we be thus tied to Christ by joints and bands, than they are to be reproved that like it so well to be still chained in the bonds of iniquity, and seek not this holy union, let them take heed they be not reserved unto everlasting bonds. But especially the meditation hereof should work in us a hatred of fornication, and that filthy coupling with an harlot t 1. Cor. 6.15. , and we should take heed of offending, wounding or wronging the brethren, for thereby men sin against Christ himself to whom they are united u 1. Cor. 8.11.12. , and it should separate us from sinners * 2 Cor. 6.15. , and cause us to strive to show ourselves new creatures x 2. Cor. 5.17. , and to seek those things that are above where our head and saviour is y Col. 3.1. . Here also is great comfort, for our union with Christ may assure us that we shall not be destitute of any heavenly gift, needful for this life or the appearing of Christ, for present sanctification or future preservation, for God is faithful who hath called us to this fellowship with his son. And seeing we are tied with such joints and bands, who shall separate us from the love of Christ a Rom. 8. . Again are we united to Christians and knit together as fellow members? then we should be faithful in the use of our own gifts, and diligent in our callings for the common good b Rom. 12.6.7 8 , to all well-doing, to do it with love, sincerity, and brotherly affection c v. 9.10. , yielding honour to the places and gifts of others d v. 10. , with all uprightness, diligence, and respect of God's glory e v. 11. , with hope, patience, prayer f v. 12. , with mercy, Sympathy and humility. Thus of union: ornament, follows. Furnished] The Church is furnished with unsearchable riches h Eph 2.9. , g v. 13.15.16. with all sorts of spiritual blessings in heavenly things i Ephes. 1 3. , she is cleansed by the blood of Christ k Heb. 9.14. , Christ is her wisdom, righteousness, and sanctification, and redemption l 1. Cor. 1.3. , she is not destitute of any heavenly gift m 2. Cor. 1.6. , and this he took order for when he ascended on high and led captivity captive n Eph 4.7. . Oh than that the love of Christ could constrain us, and that the spirit of Christ would enlighten us to see the riches of our calling, and the glorious inheritance of the Saints? Thus of ornament: growth followeth. Increasing with the increase of God] Growth is a marvelous glory to Christians. The body of Christ groweth, Wherein the Church groweth. 1. In the number of parts or members, men being added daily to the Church. 2. In the powerful use of the means, of salvation. 3. In grace o 2. Pet. 3. ult. , as knowledge, and the like. 4. In practise of holy duties q Phil. 1.11. . p Col. 1.9 10.11 5. In the strength of Christ r Eph 3.16. Le's of growth. . There are many lets of the growth of grace and holiness in Christians, some are secret some open; the secret are 1. Want of the true grace. 2. A profession advanced for ill ends, inward hypocrisy. 3. Errors and wicked opinions, either concerning the doctrine of godliness, or the practice of it s 2. Pet. 3.17.18. . 4. Want of knowledge how to perform holy duties, and faith to believe God's acceptation. 5. Strong affections t 1. Cor. 3.3. Eph. 4.30.31. . 6. Spiritual pride u 2 Cor. 12.6.7 . 7. Love of ease, or loathness to endure, either the labour or the trouble of the power of godliness. 8. Want of internal order, in digesting the comforts or directions of God, and unsettledness in assurance. And lastly, some secret corruptions which they favour and will not forego. The open and external lets are, 1. Want of public powerful means * Eph. 4.12. etc. . 2. Discord with the members of Christ x Eph. 4 16. . 3. Neglect of private means. 4. Want of order of life y Col. 2.6.5. . 5. unfaithfulness in other bonds z 1 Pet. 3.7. . 6. Secret detractors and backbiters. 7. ungodly company. 8. Living without a particular calling, or not diligently in it. 9 Worldliness as in Demas. Lastly, resisting of counsel and admonition. There are divers motives even in this text which may persuade us to strive after increase, 1. It will be a sign thou art far from fundamental errors, in opinion or worship, and from pride and hypocrisy. 2. Thou shouldest do it for thine heads sake, dishonour not thine head by thy not increasing. 3. Increase for the good and glory of the body. Lastly, it is the increasing of God and so it is four ways, It is the increasing of God in four respects. 1. In respect of kind, it is not a thriving in estate or temporal things, but in the things of God. 2. As he is the efficient cause of it, God only is the author of all holy increase. 3. In regard of the worth of the matter, it is a divine thing to increase. 4. In respect of the end, it tends to God's glory. Three things that make men grow. That we may increase we must look to three things, 1. That we often purge our hearts by godly sorrow, and humiliation for our sins. 2. That we love brotherly fellowship. 3. That we willingly resign ourselves to the ministry of the gospel, to be subject, and obey it in all things. And thus far of the conclusion against Philosophy the last branch of the conclusion follows. VERS. 20. Wherefore if we be dead with Christ from the ordinances of the world, why as though ye lived in the world are ye burdened with traditions. 21. As touch not, taste not, handle not. 22. Which all perish with the using, and are after the commandments and doctrines of men. 23. Which things indeed have a show of wisdom in voluntary religion, and humbleness of mind and not sparing the body, which are things of no value, sith they appertain to filling of the flesh. In these words is contained the third branch of the conclusion, and it is enforced against traditions: here I observe both the manner of propounding, and the matter. For the first, it is to be observed, that whereas he condemned the former by way of advise, he condemns these by bitter and tart expostulation, why are ye burdened with traditions, as if he should say, were there not a singular proannesse of nature to corruption, could they be so blinded, as to suffer false Teachers, to impose traditions upon them? In the matter consider first what he condemns, viz. traditions explicated in the kinds, v. 21. 2. The reasons why he condemns them and these, are 6. First ye are dead with Christ, and therefore ye ought not to be subject to traditions, of the force of this reason afterwards. 2. You are dead from the rudiments of the world, that is, from the ceremonial laws of Moses, which yet were are rudiments or ways of instructing the world in the principles of the Kingdom of God, and therefore much more should you now give over traditions? 3. They are burdens, and the greater by how much the less sense you have of them. 4. The matter of them is light, and vain, and idle, v. 21. 5. They are all corruptible and perish with the using. 6. They are after the counts and doctrines of men. ver. 22. Ob. But there seemeth to be a depth in these traditions. Sol. v. 23. He confesseth that they have a show of wisdom, and that in three things. 1. In voluntary religion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 2. In humbleness of mind b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 3. In not sparing the body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which he censures two ways. 1. It is but a show or flourish, no true substance, either of worship or sanctity, 2. It with-hoolds the honour due to the body. Now that the whole may be better understood, we must distinctly consider what he meaneth by tradition, which will appear if it be considered negatively, with comparison with the two former. 1. They are not things required by Scripture any way: For all such were condemned under the first kind, viz. ceremonies, which though now abrogated, were once required. 2. They are not such rites besides Scripture, as are practised with opinion of worship, for they are condemned under the second kind, viz. philosophy. So then the traditions here condemned, are such rites, customs, or observations, as men bind their consciences to, to observe or practise in the civil life of man. Besides the instances in the text, such are the observation of evil days, or hours to be borne in, or to marry in, or to set out on a journey in; the rules observed about infants unbaptized, as that they must not be washed, or they must lie in a sieve, or such like about women that lie in. Such is the not marrying with kindred at the font, as they call it, such are the observation of signs of ill luck, or of death gathered from the crying of birds, or the running of beasts; such is praying at the lighting up of candles, and the burning of candles over the dead corpse, or the naming of children with names that agree to men and women, to make them live the longer; such is, not burying in the north side of the Church, and the like silly trash, with which simple people, abound more than is ordinarily observed. Thus of the general. Wherefore if ye be dead with Christ] In these words divers things may be observed. 1. here we see the necessity of our union with Christ, the Apostle will not a done with it, he remembreth it still. 2. When he saith, if ye be dead, it implies that men may make a fair show, and profess long, and live in true visible Churches, and yet it is a question whether they be in Christor no, If ye be dead with Christ. 3. Note here the praise of a mortified life, for when he saith, if ye be dead in Christ, it imports that to be so, is an excellent condition: to be truly mortified with Christ, is a rare happiness; to die with Christ, is better than to live with the world. 4. Penitent sinners have life and death, joys and sorrows etc. common with Christ. 5. In special they have death common with Christ. They die with Christ 1. Because Christ's death was theirs: when Christ died they died, because his death was for their sakes, & for their benefit. 2. Because when their bodies die they die in union with Christ. 3. Because the virtue of Christ's death is derived to their souls: whence flows, death to the law, that is, a release from the rigour and curse of it. 2. Death to sin, that is, a power to mortify sin, conveived in the ordinances of Christ, and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification, though they be done never so secretly, yet Christ is with them. The use may be both for trial and comfort. For trial, art thou not dead with Christ in respect of the mortification of thy corruptions? then art thou not in Christ. For comfort to the mortified, thou art in Christ, and he will never leave thee nor forsake thee, till he hath raised thy body and cured thy soul. Thus of the words in themselves; they are also to be considered as they are here used against traditions, and so they are two ways. Christ is dead, and in his death ye are freed from all bondage of soul to any thing but the will of God, and therefore 'tis a dishonour to Christ's death and the freedom purchased in it, to make ourselves servants to traditions. 2. You are dead with Christ, that is, you are mortified persons, and these things are too light for any grave and penitent persons, to take up his thoughts or cares about them; fleshly persons are only capable of this trash, mortified persons without teaching suspect them. Thus of the first reason. From the rudiments of the world] The second reason stands thus, if by the death of Christ, ye be freed from the ceremonies of Moses, which were then rudiments, or as it were the first grounds of instruction, then much more are you freed from traditions, which are but beggarly observations, that no body can tell whence they came, or what good they do. This should be of force to prevail, with us against the multitudes of idle traditions that reign amongst the people. Why as though ye lived in the world are ye burdened etc.] Quest. Do not the faithful live in the world, that he saith with such a salt interrogation, as though ye lived in the world? Answ. They live in the world corporally, yet not in the world in respect of their profession of spiritual and celestial life: So Christ's kingdom was not of this world. 2. In respect of subjection to all the frame of rites and observations of the world: they live not as men that are tied and vowed to the service of the world in whatsoever observations it shall propound. Burdened] Traditions are a grievous burden to the soul, and the worse, the less they are felt, men will not willingly suffer unjust impositions, in their freeholds in the world, nor should men suffer the world to impose burden upon their souls. The world also notes the audacious liberty of the imposers, before they pestered the Church with the ceremonies of Moses, than they corrupted God's worship with philosophical dreams, such as was the worship of Angels, now they proceed further, they clog the civil life of man and his private affairs with imperious observations. Thus of the third reason. As touch not, taste not, handle not] These words must be understood to be uttered mimetic●s in a kind of scorn, see the wicked subtility of the Devil, he turns himself into all forms to ruin vs. Once he destroyed the world by tempting man to eat, now he goeth about to poison men's souls, with restraining them from eating. Some observe that the haste of the words without copulatives, notes their eagerness in pressing these things, and persuading men, to the care of them; sure it is, men of corrupt minds are more eager about these then about weightier matters. Some learned, render touch not, by eat not, and so note a gradation, First they would not have them eat, than not so much as taste, and when they had gotten them to that, than not so much as to handle: Ambrose runs against the stream of all interpreters, to understand these words, to be the commandment of the Apostle. Thus of the fourth reason. Which all perish with the using] These words are two ways interpreted. 1. They bring destruction to the users, they are a doctrine of devils, and make men the children of hell. This is true, but not the truth of this place. 2. They are of a perishable nature, and therefore men ought not to load their consciences with necessity of observing them. This is the nature of all outward things thy perish with the using, all is vanity, the glory of the flesh is but as the flower of the field d Esay. 40. , rust or moth doth corrupt them e Math. 6. , even crowns are corruptible f 1. Cor. 4.24. , here we see a clear difference between earthly things and spiritual. Earthly things not only in the abuse, but in the very use, are either worn out or less regarded, or have less vigour, fairness, power, etc. but clean contrary with spiritual things? why should we not then moderate our love to these outward things? why should we not strive to use this world as if we used it not, no more trusting in uncertain riches. This should also stir up to the care of spiritual graces and duties, that never perish, that we may attain that uncorruptible crown of righteousness, which God will give to all that love his appearing: The very daily perishing of food and raiment, are types of thine own perishing also. Thus of the 5. reason. And are after the commandments and doctrines of men] The reason stands thus, whatsoever hath no better warrant than the commandment and doctrines of men, is to be rejected as a burdensome tradition: But these things are such, therefore why are ye burdened? See the wretched disposition of men's natures, how ready men are to prescribe, and how easy men are to be lead on in these foolish vanities. But are the commandments of God so easily obeyed? are the doctrines of God's word so willingly embraced? Alas, alas, men's examples, or counsel will easily pass for laws, but the Lord is as if he were not worthy to be heard in the practice of the most. Thus of the six reasons. Now follows the objections. Though these things were not commanded in the word, yet they were wisely devised by our fathers, and therefore are to be observed. Sol. v. 23. The Apostle grants that there were 3. things alleged to approve the discretion of the founders of these things, and instanceth in one kind, viz. abstinence or fasting, for that he confesseth that had a show of voluntary, nor coacted or forced religion. 2. Of humbleness of mind. 3. Of the taming of the body, but when he hath granted this, he doth dash all as it were with thunder and lightning, when he saith. 1. This was but a show of wisdom. 2. This sparing did with hold the honour due unto the body. Observe here that it is a fair property to use candour and ingenious inquiry after the truth, and willingly to acknowledge what they see in the reasons of the adversaries, we see the Apostle fairly yields the full of the reasons, not mangling them, but setting them out distinctly, and then▪ confutes them. It were happy if there were this fair dealing in all reasonings public and private, in print or by word of mouth, in all that profess to love the truth especially. Show of wisdom] There is a wisdom only in appearance, and in men's account in name only. Some men have wisdom, other have the praise of wisdom. But in matters of conscience and religion, it is dangerous for man to lift up himself in his wisdom, or to admit the varnish of carnal reason. The wisest worldly men are not always the holiest, and most religious men, Oh that there were an heart in us, indeed to acknowledge and to seek the true wisdom that is from above. The colours cast upon their traditions were three. 1. Voluntary religion. 2. Humbleness of mind. 3. The taming of the body: All these as base varnish, to smeire over men's insolent wickedness, are he rejected. Which may confirm us in the detestation of popery, even in that wherein it makes the greatest show, what are their works of supererogation, their vows of single life, their canonical obedience, their wilful poverty, and the like, what can be said or showed in their praise, which was not pretended for these traditions, for or are all of these; three are the chief arguments of their defence. The Apostle here gives warning, let not men be deceived, these fair pretences of our Papists, are but the old objections of the false Apostles, new varnished over again by the Pope, and his vassals; Oh that our seduced multitude would consider this? then would they not be thus led to hell with their fair shows. The last thing in this verse is the Apostles reason against these colours. They have it not in estimation to satisfy the body or flesh] That is, The body is to be honoured for many reasons. they yield not due honour to the body: the body of man is to be honoured; for first the son of God (as the fathers say) made it with his own hands in the likeness of the body he assumed. 2. The soul a divine thing is kept in it, and helped by it in great employments. 3. The son of God took the body of a man into the unity of his person. 4. He redeemed the body by his blood, and feeds it with the sacramental body. 5. The body is the temple of the holy Ghost. 6. It is consecrate to God in baptism. 7. It is a part of the mystical body of Christ. Lastly, it shall be gloriously raised at the last day. Then let men know, they must give account that dishonour their bodies, and if these superstitious persons must reckon for it, that punish their bodies without commandment from God, where shall these beasts appear that sin against their bodies by gluttony, and drunkenness, and lust and whoredom, and cruelty and murder? Oh the condemnation that abides these impenitent men, that glory in their shame, and mind only to fulfil the lusts of the flesh. Thus of the dehortation. Thus also of matters of faith. Thus also of the second Chapter. THE LOGICAL ANALYSIS OF the third CHAPTER. HItherto the Apostle hath entreated of matters of faith: now he entreateth in these two Chapters of matters of life: prescribing rules for conversation. These rules are either general or particular. The general are from verse 1. to 18. The particular are from v. 18. of this Chapter to v. 2. of the fourth Chapter. The general rules concern, first, the meditation of heavenly things, v. 1. to 5. secondly, the mortification of vice, vers. 5. to 10. thirdly, the renovation of life, v. 10. to 18. The exhortation to the care and study of heavenly things is propounded, Verse 1. v. 1. illustrated, v. 2. confirmed by reasons, v. 3.4. In the proposition of this exhortation to the study of heavenly things, two things are to be observed: 1. the duty required, seek those things that are above. 2. the reasons, which are four. 1. Ye are risen with Christ. 2. These things are above. 3. Christ is above. 4 Christ is exalted there and sits at God's right hand. This exhortation is illustrated, v. 2. Verse 2. First by repetition in these words, set your affections on things which are above. Secondly, by the contrary, and not on things that are on earth. The confirmation is set down by two motives: the one from the condition of the faithful in this world: the other from their glory in the end of the world. In this world two things should incite them. Verse 3. 1. Their distress, they are dead. 2. Their hiding of the happiness they have, their life is hid with Christ in God, v. 3. In the end of the world: Verse 4. they shall appear in glory when Christ shall appear, v. 4. Thus of the meditation of heavenly things. The mortification of evil follows; Verse 5.6.7. and so he entreats, first of the mortification of vices that concern ourselves most, vers. 5.6.7. Secondly, Verse 8.9. of the mortification of injuries, v. 8.9. In the first there is both the matter to be mortified, & the reasons. In the first there is two things: 1. the proposition of mortification, Mortify therefore your members that are on earth. 2. The catalogue of vices to be mortified, which are either against the seventh Commandment, fornication, uncleanness, inordinate affection: or against the tenth Commandment, evil concupiscence: or against the first Commandment, covetousness which is Idolatry. Verse 6. The reasons are taken, first from the evil effect, which is the wrath of God, amplified by the persons on whom it falls, the children of disobedience, Verse 7. v. 6. Secondly, from experience, in which ye also walked when ye lived in them, v. 7. Thus of the mortification of vices. The mortification of injuries follows: where observe, 1. the exhortation itself. 2. the reasons of it. In the exhortation there is two things: 1. The charge in general, put away all these things. 2. The catalogue of injuries to be put away are either the sins of the heart, or the sins of the tongue: the sins of the heart, are anger, wrath, malice: the sins of the tongue, are cursed speaking, filthy speaking, lying. Verse 9 The reasons are three: First, Ye have put off the old man and his works, v. 9 Secondly, Ye are renewed: which is explicated by showing that this new birth is in general, Verse 10. the putting on of the new man: in particular, 'tis the renewing of the mind with knowledge, and of the whole man, Verse 11. with the image of Christ, v. 10. Thirdly, God is no accepter of persons, without grace he will respect none, and with it he will disregard none, for with him there is neither Grecian nor jew, circumcision nor uncircumcision, barbarian, scythian, bond, free, Christ is all in all things, v. 11. Hitherto of the second thing needful to holy life: viz. the mortification of vices. The third follows, viz. the exercise of holy graces and duties, from v. 12. to 18. and here the rules concern either 1. the matter of holiness, v. 12. to 16. or the means of holiness, v. 16. or the end of holiness, v. 17. For the first he gives in charge nine graces: but first proposeth three motives. 1. the election of God, as the elect of God. 2. their sanctification, holy. 3. the love of God to them, and beloved. Verse 12.13. The graces are of three sorts: some of them have their greatest praise in prosperity, viz. mercy, kindness, meekness, humbleness of mind: some of them concern the times of adversity principally, viz. long-suffering and clemency in forbearing and forgiving, v. 12.13. Verse 14. Some of these graces ought to reign at all times, & these are three. First, Love, which is set out both by the dignity of it, above all put on love: and by the use of it, it is the bond of perfectness, v. 14. Verse 15. Secondly, Peace, amplified by the author, of God: by the power of it, let it rule: and by the seat of it, in your hearts. to which he exhorts by two reasons: 1. from their vocation, to which ye are called: 2. from their mutual relation, as members of one body, v. 15. The third is thankfulness or amiableness, v. 15. Thus of the matter of holiness. The means follows, which is the word. The exhortation to the use of the word, 1. concerns the word in general. 2. the Psalms in special. For the first he propounds three things: 1. the author of it, the word of Christ. 2. the manner of entertaining the word, let it dwell in you plenteously in all wisdom. 3. the end or use it should be put to, viz. to teach in what we know not, and to admonish in what we do not. The second part concerns the Psalms in particular, Verse 16. where he sets down the sorts, Psalms, Hymns, and spiritual songs: and the right manner of singing of Psalms, singing with grace in your hearts to the Lord. Thus of the means of holiness, v. 16. The third thing is the end, Verse 17. which is considered two ways: First, as the end of intention, that we aim at, and so he exhorts to it in these words, whatsoever ye do in word or deed, do all in the name of the Lord jesus. 2. as the end of consummation, that finisheth our works, and so they must give thanks to God even the Father by him. And thus of the rules of holy life, that concern all men as they are Christians. Now follow particular rules fitted for particular callings, and that in the family. In the family there are three couples: Wives and Husbands, Children and Parents, Servants and Masters: and to these he giveth rules distinctly. First, Verse 18. The wives duty is laid down and enlarged: laid down in these words, Wives be subject to your Husbands: enlarged, first by a reason, it is comely. 2. a limitation, in the Lord, v. 18. Secondly, Verse 19 The Husband's duty is propounded, 1. by exhortation, Husbands love your Wives. 2. by dehortation, be not bitter to them, v. 19 Thirdly, Verse 20. The duty of Children, is laid down, in these words, Children obey your Parents: and amplified, 1. by the extent, in all things. 2. by reason, for this is wellpleasing to the Lord, v. 20. Fourthly, Verse 21. The duty of Parents is expressed by dehortation, in these words, Parents provoke not your Children to anger: and confirmed by a reason taken from the ill effect, lest they be discouraged. Fifthly, Verse 22.23.24 25. In setting down the duty of Servants, there is first the exhortation, v. 22.23. the reasons, v. 24.25. The exhortation is both briefly laid down in these words, Servants be obedient to them that are your Masters: and explicated, 1. by provisoes about their obedience. 2. the manner how they must obey. The provisoes are two: one restrains Masters, they are their servants but according to the flesh: the other extends the duty of servants, they must obey in all things. The manner how they must obey is set down, first negatively, not with eye-service, not as men-pleasers: secondly, affirmatively, and so they must obey, 1. with singleness of heart. 2. with fear of God. 3. heartily as to the Lord. The reasons are two: first, from the certain hope of reward from God, v. 24. Secondly, from the certain vengeance of God upon them that do wrong. THE METAPHRASE upon the third CHAPTER. VERSE I. IF ye then be risen with CHRIST, seek those things that are above, where CHRIST sits at the right hand of GOD. HItherto you have been taught, exhorted, and dehorted in matters that concern faith and opinions. Now it followeth that I should stir you in such things as concern your carriage both general as you are Christians, and particular as you are of several conditions of life. And the first thing you should be careful of in the right order of your lives, is to raise up your thoughts and affections to the study and contemplation of heavenly things; for hereby you do effectually prove that you are risen up in the first resurrection with JESUS CHRIST. And heavenly things are above, and therefore for their worthiness fitting your contemplation; and for their difficulty, they cannot be reached without seeking, and diligent study, and inquiry. Besides is not CHRIST above, your Head and Saviour, and where should your hearts be, but where your treasure is? yea where CHRIST is there in singular glory, advanced above all men & Angels; next in glory and power to GOD himself? o then how should your minds run upon him: and to contemplate of these things is to ascend after him. Verse 2 Set your affections on things which are above, and not on things which are on the earth. And when I exhort you to seek the things that are above, my meaning is that you should study about them, and with all wisdom raise up not your thoughts only, but your affections also to the love of heavenly things; and this you cannot do unless you withdraw your affections from things on earth, whether they be traditions, or worldly things, or the works of the flesh. Verse 3. For ye are dead and your life is hid with CHRIST in GOD. Now there are excellent reasons by which I may briefly stir you up hereunto; both from the consideration of your present estate in this world, and from the meditation of your future condition in the day of CHRIST. In this world two things should much move you. First, that ye are but dead men; for both you profess the forsaking of the world, and the world accounts of you but as dead men: and your afflictions drown and overwhelm you many times. Secondly, the spiritual happiness which you have, which is the life of your life, is hid, always from wicked men, who have no judgement in or discerning in spiritual things: and sometimes by the violence of tentation, yourselves discern not your own happiness. Yet be not discouraged, it was so with CHRIST while he lived; Verse 4. When CHRIST, who is our life, shall appear, then shall ye also appear with him in glory. and though it be hid, yet is it hid with GOD, it is in him, it is in his power, and he will preserve it. But especially if you think of the coming of JESUS CHRIST you should be stirred to the love and study of heavenly things: for than shall there be an end of all earthly felicities, then shall men make accounts of all their actions and studies, then will not riches avail in that day of wrath, then will the incomparable gain and glory of godliness be discovered: Oh the invaluable dignity of heavenly minded Christians in that day. And thus of the meditation of heavenly things. The second main part of my exhortation, Verse 5. Mortify therefore your members which are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry. shall concern the mortification both of vices and crimes. First, I would hence observe those special sins which are most hateful to God in your former course of life, and then have been most prone to. When I say mortify, I mean that you should use all the means indefinitely that serve to kill the power and practice of those sins, never giving over confession and godly sorrow till you find the power of them abated and deadened. And this I would have you do not only in outward sins, but any sin, though they were as dear to you as the very members of your bodies yet you must cut them off. Now some of the sins that I would have you studious to avoid or mortify are these: first, look to the filthiness condemned in the seventh Commandment, not only avoid whoredom, but all kinds of wicked fleshly filthiness and uncleanness; yea look to, that internal burning or the flames of lust within, that habitual effeminateness; and passions of lust: and more than all this see that you make conscience of evil thoughts, and that contemplative wickedness, which may be in your minds without consent of the will to practise it: for even those thoughts are filthy in GOD'S sight. Now the last sin I will name is covetousness, which is a kind of vile Idolatry in GOD'S sight. For these and such like sins, Verse 6. For the which things sake the wrath of GOD cometh upon the children of disobedience. bring down the fearful judgements of GOD upon the offenders; and they wonderfully vex GOD: and beside to live in these sins and love them, and continue in them, is a manifest sign, that they are but wicked men, children of disobedience, whatsoever they seem to be, or what shows or profession soever they make. And the rather should you be for ever careful to keep yourselves from these evils and the like, Verse 7. In which ye also walked sometime when ye lived in them. or speedily to subdue them and forsake, seeing you have felt by experience in your unregenerate estate what it is to have sin like a Monster to live and reign in the heart or life. You must also make conscience of injurious dealing with others, Verse 8. But now put ye away even all these things, anger, wrath, malice, cursed speaking, filthy speaking out of your mouth. and that not only of the gross acts of injuries, but of doing wrong in your very words, yea in the passions of your heart: yea to approve that now ye walk not in sin, show your uprightness, by putting away even every thing that might tend to the injury of others. To express my meaning I will instance in divers sins, the unregenerate would make no conscience of. And first in the heart, Verse 9 Lie not one to another, seeing that ye have put off the old man with his wo●kes. Verse 10. And have put on the new man, which is renewed in knowledge after the Image of him that created him there is inward fretting, and that passion that discovers itself by outward signs, and that inveterate anger called malice: these you must make conscience of. Besides in the tongue there are three vices you must also avoid, viz. cursed speaking, filthy speaking, and lying. There are three weighty considerations should move you thereunto. First, when you repent of sin, you profess to put off the old man and his works, this old man is the old Tempter of your natures, and his works are such as these sore-mentioned passions, and distempers in the tongue. Secondly, you are now in the state of grace, you are new men, and therefore must not live after the old manner: you are renewed in knowledge to discern these things to be evil, and therefore aught to show it in your practice: and you are renewed after the Image of CHRIST, now there was no guile found in his mouth, nor any of these wretched perturbations in his heart, and therefore how suitable soever they be to the harmony of the most men, yet for that reason you must keep yourselves far from them. Verse 11. Where is neither Grecian nor jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, free, but CHRIST is all in all things. Thirdly, GOD is unpartially righteous and just; if men will not be reformed of those old corruptions he cares not for them, though they were jews, circumcised, free, and contrariwise if men strive after that holiness they see in CHRIST, and mortify these corruptions that abound in the world, ●he will accept them, though they were Grecians, Scythians, bounden. Thus of the second main thing needful to holy life, viz. the mortification of vices and injuries. Verse 12. Therefore as the elect of GOD holy & beloved, put on bowels of mercy, kindness, humbleness of mind, meekness, long-suffering. The third thing you must be careful of is the exercise of holy graces and duties; and here I shall put you in mind of three things: the matter, the means, and the end. For the first there are nine graces, should principally be remembered in your practice: and that you may be quickened thereunto, be much in the meditation of three things, 1. GOD'S election. 2. Your own sanctification. 3. The love of GOD to you. The graces are, 1. Tenderness in all sorts of injuries. 2. Courtesy. 3. True and hearty humility and lowliness. 4. Quietness and meekness, and tranquillity of heart. 5. Long suffering in respect of crosses. Verse 13. Forbearing one another, and forgiving one another, if any have a quarrel to another, even as CHRIST forgave you, even so do ye. Verse 14. And above all these put on Love which is the bond of perfectness. Verse 15. And let the peace of God rule in your hearts to the which also ye are called in one body: and be thankful. Verse 16. Let the word of CHRIST dwell in you richly in all wisdom, teaching, and admonishing one another, in Psalms, and Hymns, and spiritual songs, singing with grace in your hearts to the LORD. And sixthly, Clemency which stands in two things, in forbearing, and forgiving. Forbearing in respect of wrongs and infirmities, and forgiving freely one another. And this forgiving must be extended to every man, and it must be as Christ forgave us, and that is though they be our inferiors, and though they have done us great wrong, & so as we forget aswell as forgive. But seventhly above all other be sure you clothe yourselves with love, for this will knit us together perfectly, and by this all the Saints and all the graces of the Saints tend unto perfection. Eightly, Get the peace, that peace I mean that GOD only gives, and let it rule and prevail with you▪ and if you cannot be at peace in your life, yet let it be in your hearts still, how unreasonable soever men be, and the rather should you be careful hereof, both because you are called of GOD to it, and besides you are all members of the same body. Lastly, add unto all these amiableness and thankfulness, one to another. And thus of the matter of holiness. Now I must also stir you up to a due respect of the means of holiness which is the word. And so both the word in general and the Psalms in special. For the word in general, you must remember it is the word of CHRIST, both as the subject and the cause of it: and you should never be satisfied till you grow familiar and plentiful in it, through the daily use of it, both in your hearts and houses also, and that with all judgement and discretion; not seeking or using it, coldly, perversely, carnally or indiscreetly: and this word you must employ both to teach you and one another, what you know not, and to admonish you and other for what you do not. And in special be careful of the Psalms, remembering that they also are the word of CHRIST, and the rather considering the exquisite variety of sweet matter in them, but in singing observe these rules, First, exercise the graces of the heart according to the matter of the Psalm. Secondly, do it with attention and understanding. Thirdly, respect GOD'S glory in it and his holy presence. Lastly, be careful of the end of all your actions, Verse 17. And whatsoever ye shall do in word or deed, do all in the name of the LORD JESUS: giving thanks to GOD even the Father by him. Verse 18. Wives submit yourselves to your Husbands as it is comely, in the LORD. both that all be done to the glory of GOD in CHRIST (all I say both in word and deed) beginning with calling on the name of CHRIST, and ending with the sacrifice of thanksgiving, which must be offered unto GOD in the mediation of CHRIST as well as your prayers. Thus I have briefly laid before you the rules that concern holiness as you are Christians in the general. Now I think it meet to propound some duties that are more particular: and I will only instance in the family: and there I begin with Wives, whose word is, be subject, an epitome of their duty and a thing GOD most stands upon, and which Women most fail in. And great reason, for here lieth the true comeliness and beauty of a Wife, 'tis not in her face and garments, but in her subjection to her Husband. Verse 19 Husband's love your Wives and be not bitter unto them. Verse 20. Children, obey your Parents in all things, for this is wellpleasing to the LORD. Verse 21. Father's provoke not your children to anger, lest they be discouraged. Verse 22. Servants be obedient unto them that are ●our Masters according to the flesh, in all things, not with eye service as men pleasures, but in singleness of heart, fearing GOD. Verse 23. And whatsoever ye do, do it heartily, as to the LORD, & not unto men. Verse 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Verse 25. But he that doth wrong, shall receive▪ for the wrong that he hath done: and there is no respect of persons. And the rather should you be subject, because GOD hath provided, you shall not be pressed, but in the LORD, not in any thing against the word. Now for Husbands their word is love, as that GOD most stends upon and they most fail in. And in particular I give them warning to look to one vice above many, and that is, that they be not bitter to their Wives. And for children their word is obedience, and they must know that GOD so inioines it, that he will have it done thoroughly, they must obey in all things, and submit their wills and desires to their parents. For this is a thing that will not only keep and increase their parents love to them, but it is also wondrous wellpleasing to GOD himself. Parents also must take heed they sin not against their children, not only, by two much indulgence, but also by provoking them, and that not only to sin, but to passion, by unjust precepts, or contumelies and disgraces, or hard usage, or immoderate correction: and that as for other reasons so lest they be discouraged either from love of well-doing, or of obeying them. You that are Servants must also with great care attend your duties, your word also is obedience: and the rather because your Masters have authority, but only over your flesh, not over your consciences; but in your obedience see to it, it be in all things that concern the subjection of the outward man. But let not your service be only when your Masters look on, or fitted only to please men, but obey even in the singleness of your hearts, as in GOD'S presence, where you should fear to displease. Neither let what you do be done out of a slavish fear, but from the heart with all willingness, as doing therein service to GOD, and not to men only. Knowing infallibly that if men would not reward you for your pains and faithfulness, yet GOD will, who will not use you as servants, but provide for you as sons and heirs to him. For in all this labour GOD accounts you as the servants of Christ, and will reward all as if all had been done to him. And contrariwise he that doth wrong be he Master or Servant shall receive of the LORD for the wrong that he hath done: for GOD is no accepter of persons. CERTAIN OF THE choicest and chiefest points handled in the third CHAPTER. A Threefold resurrection. fol. 2. How a man may know whether he be risen with Christ. 3. 'tis as easy to revive a dead man, as persuade a carnal man. fol. 4. Eight sorts of things that are above. fol. 4. A fourfold presence of Christ. 6. Of Christ's sitting at the right hand of the Father. 6. Three benefits come by tender affections. 8. Three sorts of things called things on earth. 8. Eight reasons in general to dissuade from affecting earthly things. 9 Solomon's reasons against the love of earthly things. 10.11. Christ's reasons. 12. The faithful are dead three ways. 13. The life of Christians is hid in divers respects. 14. Who may say Christ is their life. 16. Of the appearing of Christ. 16. Six appearings of Christ. 16. Threefold judgement. 16. Who shall judge, who shall be judged, where the judgement shall be, and when. 17. The signs of the second coming of Christ. 18. The form of the last judgement: the preparation of the judge: the citation, resurrection, collection, and separation of the judged: the law and evidence by which men shall be judged: and the sentence, and the five consequents of the judgement, with the uses. fol. 19 to 22. What we must do that we might be assured of the glory of heaven. 26. How long we must continue our sorrows in mortification. 29. Why sins are called members. 30. Reasons against whoredom. 31. Seven kinds of uncleanness besides whoredom. 33. Remedies against uncleanness. 34. The causes and occasions of lust. 35. What covetousness is and the effects of it. fol. 36.37. the signs of it. 38. remedies against it. 39 God's wrath upon unclean persons. 41. justice in God considered four ways. 42. The fearfulness of God's wrath set out. 43. The signs of God's wrath: the means to pacify God's anger: and how we may know that God is pacified. 44.45.46. The marks of a child of disobedience. 47. Difference between God's anger towards the godly and the wicked. 48. The profit of remembering our natural misery. 49. A fourfold life. fol. 51. How we may know when sin is alive, and when it is dead. 51. A man never truly repents till be endeavour to be rid of all sin▪ and motives. 53. Anger, indifferent, laudable, vicious. 54. Degrees of vicious anger: reasons and remedies against it. 55.56. Malice, and the degrees and kinds of it. 57 Reasons and remedies against it. 57.58. Of blasphemy: the kinds of it: and reasons against it. 59.60. Against filthy speaking. 61. Of lying: reasons against it, and questions answered. 61.62. What the old man signifieth: and why corruption is called the man, and why the old man. 63.64. and what the works of the old man are. the old man is put off six ways. 64. The necessity of the new birth. 66. Of the renovation of the creature in four things: and of the obedience in three things. 66. Rules for attaining of true knowledge. 67. Of the image of God in Christ, in the Angels, and in man. 68 with their difference at large. 68.69. How Christ is all in all, and the comfort of it. 72.73. The kinds and signs of election. 74. How many ways the elect are holy. 75. Five properties of God's love. 76. The kinds of mercy. 77. Motives to mercy. Rules how to show mercy. 78. True Christian courtesy. 79 What humbleness of mind is negatively and affirmatively. 80. Motives to humbleness of mind, and of divers sorts of pride. 80.81. Of Christian meekness. 81. Of Long-suffering. 81.82. Of forbearance, the kinds and motives, and rules for the practice of it. 82.83. Of forgiving: divers questions. 84. To forgive as Christ forgives, hath five things in it. 85. How love is above all virtues. 85. The sorts and signs of love. 86. Love is the bond of perfection three ways. 87. Of Peace: it is threefold. 87. How it is of God: and when it rules: and what we must do to get it. 88 What is required in performing thankfulness to men, and what in receiving it. 90. The Scripture is the word of Christ in four respects. 92. Men sin against the word six ways. 92. Women must seek knowledge as well as men. 94. The use of Scripture in our houses. 94. Of the wise use of the word. 95. What we must do that the word may dwell plenteously in us: and how we may know it doth. 98. Who may admonish or be admonished. 99 Rules to be observed in admonition. 100 What meant by Psalms, hymns, and spiritual songs: and rules in singing of Psalms. 101. Unto the goodness of the action, the goodness of the end is required. 102. Things are done in the name of Christ four ways. 103. Six reasons why God's children should be more careful of their words and deeds than others. 104. Of giving thanks to God. 105. Of the government of a family, the authority, antiquity, and utility of it. 107.108. Four things in a holy living together in a family. 108. Six things in household piety. 108. Five things required in the labours of a family. 109. The duty of Wives. 110.111.112.113. Why subjection is rather named in the wives duty. 111. Five things in the wives subjection. 111. Six ways Wives must honour their Husbands. 111. Four ways Wives shame their Husbands. 112. Fine ways Wives show faithfulness. 112. Six ways Wives show fear. 112. Six rules for wives works. 112.113. What Wives are not bound to. 113. What they must do that they may perform subjection. 113. The wives comeliness in three things. 114. Husband's show their love four ways. 116. Six ways Husbands honour their Wives. 116. Seven reasons why men must love their Wives. 117. Husband's objections answered. 117. Causes why men love not their Wives. 117. Of bitter Husbands. 118. Four rules for curing this bitterness. 118. The duty of children. 121. children's objections answered. 122. Reasons of their obedience. 123. The duty of Parents. 124.125. How Parents provoke their Children. 126. servants duty. 128. 129.130.&c. Five faults in Servants. 128. Four things in the manner of servants obedience. 129. Six ways to know singleness of heart. 132. Twelve signs of a single hearted man. 133. Eight signs of a single hearted Servant. 133. Of the fear of God in servants. 134. What Masters must do to get the fear of God into their Servants. 134. Eight objections of Servants answered. 135. CHAPTER III. VERSE I. If ye then be risen with Christ, seek those things that are above; where Christ sits at the right hand of God. HITHERTO of christian doctrine, The Coherence. now followeth christian life. The Apostle hath before discoursed of matters of faith: now he intends to entreat of matters of life: The division of the Chapter. and to prescribe rules of conversation. And these rules belong either to our general calling as we are Christians or to our particular callings as we are people of such or such condition or state of life. The general rules are set down from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter. The rules of the first kind may be referred to three heads, The subdivisions. for either they concern, first the meditation of heavenly things, or secondly the mortification of vice, or thirdly the renovation of life. The meditation of heavenly things is urged from v. 1. to the fift, the mortification of vice is urged from v. 5. to the tenth. Renovation of life is generally laid down v. 10.11. and more specially opened v. 12 to the eighteenth. The exhortation to the care and study of heavenly things is thus digested. First it is expounded v. 1. secondly it is illustrated v. 2. Thirdly it is confirmed by motives and reason, v. 3.4. And thus for the order of the whole Chapter, and the general frame of this first part. Before I open the words more particularly there are diverse things may be noted from the coherence and dependence of these words, 4 Doctrine from coherence with former chapters. with the Chapter before, and the matter following in this Chapter. From the coherence with the former Chapter I observe these things-First, that there can be no holiness of life without faith: and therefore the Apostle first instructeth them in matters of faith. It is a true rule, whatsoever is not of faith, is sin, and may be extended further than things indifferent, while we are out of God's favour, a Rom. 14.23. and know not our reconciliation and justification in Christ, our best actions are but fair sins. For without faith it is unpossible to please God b Heb. 11.6. . Secondly, that the terrestrial blessedness of man is in respect of sin, two ways principally assaulted First with errors in opinion. Secondly, with corruptions in manners. And against both we should learn from the Apostle in the latter part of the former Chapter and the first part of this, to be armed and furnished with holy directions, and meditations. Thirdly, that these men that are so superstitiously earnest and so zealously forward for ceremonies and the traditions and observations of men, Doctrines from the coherence in this Chapter. whatsoever they protest or pretend or seem to be, are indeed void of true devotion, and fervent affection to heavenly thingsc. Fourthly, that he that is by faith made a new creature, must resolve to be at God's appointment for his whole carriage in his general and particular calling d Ephes. 2.10. . Doctr. 1. Thus of the coherence with the former Chapters. From the order of doctrine in this Chapter two things may be noted. 2 First, that before a man can be good in his particular calling, he must first be good in his general: thou mayst be painful▪ and diligent, but thou canst not be every way a faithful and sound hearted, 3 husband, wife, servant, child, etc. till thou be a good man or good woman, in respect of grace and godliness. And therefore we should first seek the righteousness of God's kingdom, and it may serve for direction, unto such as choose wives or servants, or the like: 4 if they be not faithful to God, how canst thou be assured they will prove faithful to thee? moreover wouldst thou have thy servants or children to be amended, then bring them to the powerful preaching of the word, and call upon them to get into the fellowship of the godly, that they may learn to be good abroad in matters of religion, and then thou mayst hope to find them by proof and daily experience, trusty and faithful in thy business, Doctr. 2. finally this reproves both the sinfulness and folly of many carnal pa●ents and masters they never care so their servants do their work, though they altogether neglect God's work. And many times they restrain their servants and children, and will not let them hear sermons or come into godly company, as if that were the way to make them idle and careless: whereas we see the clean contrary to be true. Secondly, that men are never likely to hold out and prove sound in the reformation and new obedience of their lives, till they fall in love with heavenly things, and grow in some measure weary of the world and the things thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus of the general observations from the twofold coherence. Now followeth the particular opening of the words. In the proposition of the exhortation to the study of heavenly things, laid down in this verse, two things are to be considered; first what: or the duty required, viz. seek those things which are above? secondly, why: or the reasons to enforce the duty, and they are four. First, ye are risen with Christ in the first resurrection. Secondly, these things are above, and not attained without seeking or study. Thirdly, Christ is above in his bodily presence. Fourthly, Christ sits at the right hand of God, exalted in the glory of his father, each of these strongly conclude the exhortation, as will further appear in the particular handling of them. If ye be risen with Christ. A threefold resurrection. There may be conceived to be, a threefold resurrection of a christian. The first is sacramental. And thus we rise again in baptism. The second is corporal, and so we shall rise again in the day of jesus Christ, in our bodies out of the dust of the earth. The third is spiritual, and so we must rise in this life, in soul, from the death of sin, or else we shall never be delivered from the second death, of this spiritual resurrection, (called elsewhere the first resurrection e revel. 2.9 0 What the first resurrection is. ) he here entreats. And it is a work of the spirit of grace, delivering us from the power of sin, by which we are quickened to the heavenly desires and endeavours of holy life, by the virtue of the resurrection of jesus Christ, applied unto us by faith, in the effectual use of God's ordinances. It is a work by which we grow conformable to Christ b●ing risen again f Rom. 6.4.5. , by which also we taste of the powers of the life to come, and are borne again to a lively hope of an eternal and incorruptible inheritance g 1. Pet. 1.3.4. : the earnest of which we have received and shall shortly receive the whole possession purchased, h Eph. 1.14. though for a time we be absent from the Lord. This first resurrection carrieth with it a similitude or resemblance of Christ rising again, so as every Christian in this work bears the Image of Christ, and in him Christ riseth before our eyes, not only because the Lord jesus doth in this gracious work give us a daily and fresh remembrance of his resurrection, by renewing such fruits of it, but also because he imprinteth a secret kind of heavenly mindedness, the Christian in someweake measure, living as Christ did in the interim between his resurrection and ascension, waiting always for his exaltation into heaven. Now the consideration of this work is here used by the Apostle to persuade unto the meditation of heavenly things: and that fitly: for if we be risen as Christ was, than we must be minded as he was: now we know that after he was risen again, he was not encumbered with this world, nor did he converse with the men of this world, but lived with the Lord as it were immediately, in a heavenly manner, waiting for Heaven: so should a Christian do: he should every day be striving to get up his heart, by faith and prayer and meditation, and voluntary abnegation, by all means begging and seeking the virtue of Christ's resurrection, that being enabled to forsake the world & the unnecessary society with worldly men, he might have his heart and conversation in heaven, every day waiting when the time of his changing should come. Q. How may a man know whether he be risen with Christ? How a man may know whether they be risen with Christ. Who are not risen with Christ. Ans. This question may be resolved both negatively and affirmatively. 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 shows: nor they that are drowned and made senseless, with the cares of this life or the pleasures of voluptuous living i Luk. 21.34. , nor they that confirming themselves in a dead presumptuous common hope, plead the abounding of God's grace, to avouch their continuance in sin k Rom. 6.1 4.5. 1 Pet. 1 3. for the Apostle in the epistle to the Romans useth a reason taken from our conformity to the resurrection of Christ, to confute this vicious and profane plea of careless men. Further, they that worship the Beast (the great Antichrist of Rome) and receive his mark upon their foreheads or their hands, are reckoned among the dead men, that have not their part in this first resurrection l Reu. 20.4.5.6 . Also the Prophet Esay seems to say that such men as will not see Gods high hand of judgement, nor will learn to do uprightly in the land of uprightness, nor can be allured to godliness, though mercy be showed them, are to be accounted among the dead men that shall not live m Esa. 26.9.10 14 . Lastly they are not risen with Christ that do not believe in Christ n joh. 11.25. . Now for the affirmative. They may have comfort in the first resurrection, that have felt a divine power in the voice of Christ, quickening their hearts, with effectual desire and endeavour to rise out of the graves of sin o joh. 5.25. , and to stand up from the world of the dead p Eph. 5.14. . 2 That are constantly affected with a holy estimation of the knowledge of Christ crucified and risen again (an effectual knowledge I mean) valuing the means and signs of it, above all earthly things q Phil. 3.9.10 . 3 That find their hearts changed from the cares and delights of this life. to a constant desire of the second coming of Christ, to translate them to the presence of glory in heaven. 4 That show a daily care to walk in newness of life, yielding their members as weapons of righteousness, striving to crucify the old man, and destroy the body of sin as they that are alive unto God r Rom. 6.4.5.6 13. . 2 Again in that the Apostle saith, if ye be risen again with Christ seek those things that are above, we may note, that it is as hard a thing to get up the heart of men to the study of heavenly things, as to lift up a massy corpse out of the grave and to inspire it with the desire of life: As easy to revive a dead man as persuade a carnal man. there is need of the spirit and power of jesus to do it. And therefore we should not wonder to see natural men so heartless: nor should we attribute it to any inefficacy in the means, if carnal men be not persuaded: for a man may long persuade a dead man to rise be 'fore he will get up: and it should touch us with all thankfulness to acknowledge God's mercy if he have given us a mind to heavenly things, to desire them and delight in them. 3 Thirdly in that he saith, if ye be risen, speaking not only conditionally but doubtfully, it imports that one should be exceeding careful to search and try whether they have their part as yet in this first resurrection: and withal implies, that many a man may seem to himself and others to be delivered from the kingdom of darkness, and yet lie buried still in the graves of sin. Seek those things which are above] Hear the Apostle enters upon the proposition of the first main exhortation, or rule of new life. Now before I bring in the Apostle urging this duty, imagine with thyself, how far the Christian (thus now to be instructed for order of life) hath already proceeded by faith; The preparations of ●aith before a man can be capable of directions of life. for before a man can be truly capable of direction of life, there be divers things requisite in the preparations of faith. 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 he is already withdrawn from the society of the wicked. 2 It hath showed him God's favour and joined him to Christ. 3 It hath showed how in some measure such things in the Kingdom of Christ, as his natural ear never heard, nor his natural eye never saw, nor his natural heart, never conceived s 1. Cor. 29. . 4 It hath joined him to the living Saints: so as he now with great desire & delight converseth with them. 5 It hath made him to suffer in the flesh for his sins, and withal hath refreshed his spirit, and cured him of his distrustful and solitary sorrows. 6 It hath garnished his soul with new budding graces, and opened for him a fountain and spring of grace within him, even in his bowels t joh. 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 days of his life. Now presupposing the Christian to be thus far proceeded: the Apostle comes in, and to begin his institutions of manners, he first chargeth him with this rule. Seek those that are above? teaching us, that the first main thing to be laboured after in the reducing of our lives into a holy order, Doct. is to strive by all means to get up our hearts to a constant seeking and minding of heavenly things: u Mat. 6 33. Eight sorts of things that are above. according to that serious charge of our Saviour Christ, first seek the Kingdom of God and the righteousness thereof. Thus this rule may be more clearly understood, and more carefully practised, it will be profitable to consider distinctly, what things are above, and how they are to be sought. And so the things that are above may be distinguished into eight sorts. First God is above: for he dwells in the high and holy place * Esa 57.15. and he must be sought x H●s. 3.5. and if you ask what we must seek in God, I answer we must seek the true knowledge of his nature y Psal. 14.1.2. . We must seek his favour, and the pacification of his just anger for our sins. z Zeph. 2.3. We must seek his face, and presence. a Psal 24.6. Psal. 27.8. We must seek his honour and glory. b joh. 44. And we must seek his salvation. d H●s. 5. ult. c Psal. 105.4. & 70.4. and if you ask how we must seek God, I answer we must seek God, with acknowledgement of our faults, with weeping and repentance for our sins, e I●r. ●0. 4. Esay. 21 2. with the desire of our hearts, f ●sa●●6 ●6. 7. with prayer and supplication, g Mat. 7.7. with fear of his mercies, h ●os. 3.1. ●ep●. 2.2.3. with meekness i Psal. 24 4 5. and in the way of holy life. Secondly Christ is above: for so he saith to the jews, ye are from beneath, I am from above, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ye are of this world, I am not of this world m joh. 8.23. , and he is the Lord whom every Christian ought to seek n Mal. 3.1. , now Christ is two ways sought principally. First in the sincere and constant use of all his ordinances both public and private, that by them we might find his presence of grace on earth. And thus the Church sought him in the Canticles. o Cant. 3.1. etc. Secondly, in the desires, prayers, and preparations for our own dissolution and his appearing p Phil. 1.21. Reu. 21.20. 2 Tim. 4.8. 2. Pet. 3.12. . Thirdly the new jerusalem is above. for so the Apostle to the Galathians expressly saith. q Gal. 4.26. Even that heavenly society of glorious spirits in illustrious splendour. And these are to be sought two ways. 1 By the constant desire of their presence and to be gathered to them. 2 By the imitation of their graces and virtues which they showed when they were on earth. Fourthly Heaven is above. 4 For it is the price of our calling that is above r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.14. , and the glory of that eternal and immortal honour is to be sought s Rom. 2.7. , and that five ways. 1 By prayer for preparation and that daily: for so our Saviour hath taught us in the second petition of his prayer t Matth. 6.10. . 2 By seeking the assurance of faith and hope, and the pledges and earnest of it u Heb. 11.1. Eph. 1.14. . 3 By meditation and contemplation striving to express our desires and sighs after it * 2. Cor. 5.2. . 4 By carrying ourselves, as strangers and pilgrims in this world, weaning our hearts and retiring our lives from the world, confessing and professing our travails towards a better country that is above x Heb. 11.13.14.16. . 5 By continuing in well-doing y Rom. 2.7. , striving to live a Citizen like life here z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.20. , in all things provident, to send our works and prayers to Heaven before us, as our provision and treasure a Matth. 6.14. . Fiftly, holy graces are above: for S. james saith, Every good giving and every perfect gift is from above, 5 and cometh down from the father of lights b jam. 1.17. . And it is apparent, that they are a part of the Kingdom of Heaven, and they tend to Heaven and therefore the Prophet Esay calls grace by the name of glory c Esay. 4.5. , and they come down from Heaven, which will also appear in the particulars. Wisdom is from above d jam. 3.17. , so is zeal, for it is the zeal of God's house e Psal. 69.9. , so is lowliness, so is faith, so is peace and joy and all the rest. And that these are to be sought, many Scriptures evidently prove f 1. Cor. 14.1. Zeph. 2.3. 2. Cor. 13.5. Rom. 14 17.18 ▪ & if you ask how they are to be sought it is shortly answered, by prayer and the use of the means, which the Lord hath appointed as holy vessels and instruments, and as it were wombs, to conceive, convey, and derive grace unto vs. Sixtly the means of salvation themselves are things above, 6 for they are called the Kingdom of Heaven g Matth. 3.2. : and the Kingdom of Heaven is said to be taken away when the means is taken away, h Mat. 21.43. and these we must seek, i Esay. 41.17.18. though it cost us much travail, if there be a famine k Amos 8. , or much cost, if the Lord give us to find such pearls of instruction or comfort, in the field of any Church or congregation? l Mat. 13.45. Seventhly, 7 holy duties are many of them from above, for the Wise man saith, the way of life is on high to the prudent, to avoid from hell beneath m Pr●u. 15.24. , and that because both the will that enjoins them, and the power to do them, and the success or effects of them, are all from God above. And therefore the Author to the Hebrews when he would discourse of doing of God's will, quoting the place in the Psalms, seems to intimate that the true speech of such duties, is to speak from above n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10.8.9. , and these good things are to be sought o Prou. 11.27. , we must seek the old and good way p jer. 6.17. we must seek judgement and Righteousness q Esay 1.17. . Eightly many of the privileges of Christians are from above as the righteousness of God's Kingdom r Mat. 6.33. , forgiveness of sins s 1. joh. 1.7. deliverance from this present evil world t Gal. 1.4. (both in respect of the contagions and punishments of the same) all spiritual blessings in heavenly things, u Eph. 1.3. the revelation of hid mysteries * 1. Cor. 2.9. Col. 1.26. the spirit of the son x Gal. 4.6.7. , the influence of Christ's death and resurrection y Phil. 3.9.10. the word with all the treasure of it z Psal. 119.94. and the honour which is above a joh. 5.44. and all these are to be sought. Thus of the particular things that are above and we must seek. Use. The consideration of all this, may much abase and humble us, for our deadness of spirit, and egregious slowness of heart, in these things that so greatly concern vs. The Devil takes more pains in seeking to destroy us b 1. Pet. 5.8. , than we either do take or are willing to take to save our own souls, by seeking these things all of them so worthy to be sought. The worldly man is more industrious to seek riches, and the ambitious man more to seek honour, and the luxurious man to seek his sport, lust or pleasure, than Christians are to seek those things that are above, though never any truly sought but did find, c Mat. 7.7 and never less was found, then either the evidence or the possession of a kingdom d Luk. 12.32. , and that of God. Nay, nay, how have every one of us sought out all ways and all inventions, while we lived in the service of the flesh, and had no fruit or wages, but that of which we are now ashamed, e Rom. 6.21. and yet are seldom or never weary of such unprofitable and shameful labour. But I refer the urging of motives till I come to the next verse: it followeth. Where Christ sitteth at the right hand of God) These words contain the later reasons, and comprehend a principal part of Christ's exaltation: the meditation whereof is here used, to excite us to the love of heavenly things, seeing our Saviour Christ that so entirely loves us, not only is in heaven, but is there in great favour, and honour and majesty and power. There is a four fold presence of Christ, For first he is every where as God. A fourfold presence of Christ. Secondly, he is in the hearts of the faithful only, by his spirit of grace and regeneration. Thirdly he is by representation in the sacrament. Fourthly he is bodily in heaven. Que. Ans. Que. But is not Christ with his Church on earth still. Ans. he is as God but not as man. I say not as man locally, for else he is present in his members that bear the image of his true human nature, and his very body is present sacramentally: he is present by the imputation of righteousness, and by mystical union. The right hand of God, hath diverse signification in scripture: sometimes it signifieth the power and help of God f Psal. 44.3. Act 2.33. . The acceptations of the words. Sometimes the place of eternal rest in heaven g Psal. 16.11. . Sometimes it notes the majesty and authority and sovereignty of God h Psal. 110.1. Heb. 1.3. . To sit, signifieth to abide or dwell i Luk. 14.49. , and to govern k 1. King. 1.30. Prou. 20.8. Isay. 16.5. . Here to sit at God's right hand comprehends three things. First, an exceeding glory above all creatures, even the very Angels. l Heb 1.13. Act. 7.55. Secondly, full power of government m Eph. 1.20. . Thirdly, an equality in majesty and sovereignty, even with God the father, in his person n Phil. 2. 6.7.9. . Ob. But Stephen saith he saw him standing at God's right hand. o Act. 7.75. Sol. diverse gestures for our capacity are attributed for diverse ends. First, he stands, to show his watchful eagerness and readiness to take notice of wrongs to his members, to come to their succours. Secondly, He sits, to note majesty and sovereignty. Ob. But to sit at God's right hand, seems to import the real communication of divine attributes to the human nature: so as in his very body he is every where, Ob. etc. Sol. It doth not. Christ's human nature is here reckoned under the name of things above. Sol. And beside in the Epistle to the Ephesians the Apostle saith expressly, he sits at God's right hand in heavenly places p Eph. 1.20. . The use of Christ's sitting at God's right hand follow. And first it may be a notable terror to wicked men if they do but consider that he whom they daily pierce by their sins q Renal. 1.7. , Use 1. and despise, by contemning his ordinances, by which he would rule them r Luke 19.14. , is exalted to such glory, that he hath all power to subdue his enemies under his feet? but sure it is if they will not now fear and repent, s Psal. 110.1. the time shall come, when all they that said, this man shall not rule over us, shall see him sitting at the right hand of the power of God t Mat. 26.64. , and coming in the clouds to render vengeance on all those his adversaries, that would not obey his Gospel u 2. Thes. 1.8. , but strive to break his yoke and cast his cords from them x Psal. 2.2.3. . Secondly, it may serve for singular comfort to all God servants. For from his session at God's right hand, Use. 2. flow unto them many singular blessings, as the places of Scripture quoted in the margin will show. First, the casting out of all accusations of sathan y 8.34 Eph. 1.20. . Secondly, the filling of the Church with all needful fullness of grace and blessings z Heb. 1.13.14. . Thirdly, the service of angels ministering to the heirs of salvation, Fourthly speed in all suits a 1. Pet 3.22. . Fiftly, the providing of a place for us b joh. 14.2. . Sixtly, Intercession c Heb. 7.26. . Seventhly, power to subdue our enemies d Psal. 110.1 . As the consideration of the several places of scripture alleged will manifestly show. Yea his exaltation may be our comfort, because in a sort we sit together with him e Eph. 2.6. . not only because this honour is done to our nature in his flesh, but also because by our mystical union, it is done to our head, and moreover he doth in part communicate this honour to us, for as Christ is at the right hand of the father, so is the Church at the right hand of Christ f Psal. 45.10. , Finally in the second coming of Christ this glory shallbe more fully and openly communicated, when all the faithful shall be set on his right hand g Mat. 25.33. , to hear that most gracious sentence, Come ye blessed of my father, inherit the kingdom prepared for you before the foundations of the world. Thirdly, the session of Christ at God's right hand, may teach us: first, to mind a spiritual worship, seeing he hath taken his body out of the way. Secondly, to go boldly to the throne of grace to seek help in time of need h Heb. 4. ult. , seeing we have so sure a friend, to procure both audience, acceptance, and success: thirdly, to wait with patience, under all sorts of wrongs, for it is sure that he that shall come will come in his due time and will not tarry, and then he will make all his enemies to be his foot stool● i Heb. 10.12.13 . Lastly the Apostle here useth the consideration of this doctrine as a motive to stir us up to mind heavenly things. And surely if we do seriously weigh it, it should continually draw up our thoughts to think of heaven, whither so loving and so glorious a Saviour is gone before. Yea it should do us good to look up towards these visible heavens, remembering that one day we shall be carried to that blessed place of rest and holy joys, that is above them, even to the heaven of heavens, to reign with Christ for evermore. And thus of the proposition. Vers. 2. Set your affections on things which are above, and not on things which are on the earth. The exhortation in the former verse propounded, is in this verse illustrated, and expounded, first, by repetition, secondly, by the contrary. The repetition is in these words; Set your affections on things which are above. The contrary from which he doth dehort, is in these words, and not on things which are on earth. Repetitions in scripture are not without their use. The use of repetitions in Scripture. For thereby the holy ghost usually imports our slowness and dullness of capacity in conceiving and backwardness in practice, and beside thereby enforceth both the necessity and the excellency of the matter so repeated. And surely, all three may be applied to this repetition. For the contemplation and desire after heavenly things is a most gracious ornament to a religious life, and without some measure of holy affections, it is unpossible to get rid of the power of sin, or to practise with any success or acceptation, the duty of a renewed life: and if in any thing we are backward, or wanting, or decaying, or languishing, it is in this rule here given by the Apostle. Set your affections. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The original word, varieth in signification. Sometimes it is rendered, to study: and it is out of question, our duty to study and contemplate of heavenly things. Sometimes it signifieth, to try by tasting and it is sure that if carnal people had but once tasted of the sweetness of godliness, and religious duties, they would not so securely neglect the provision for eternity: but especially they would see, that they have spoken evil of what they knew not. Sometimes it is translated, to be wise about a thing, and certainly, a Christian should be wise in the matters of his religion and profession, and show it, by forecast and diligence to compass what may be gotten of this true treasure, and by serpentine discretion in the manner and circumstances of well-doing, and by staidness in a Christian course, void of passion rash zeal and fickle inconstancy, growing more and more skilful and cunning in the soundness of knowledge, how with more power and spiritual advantage to practise every duty, or exercise every grace. Sometimes it signifieth, to savour of a thing, and it is true that all the carriage and dealings of Christians should savour of the things above; but I take it as it is here rendered. Set your affections] and so it manifestly teacheth us that we must get not minds or thoughts only, uses. but sound affections to heavenly things, which may both serve for reproof and comfort: for reproof I say both of the loathsome lukewarmness of the most k Reu. 3.19. , and of the dangerous loss of first love in the better sort l R●uel. 2. . For comfort, for it is certain if thou canst find thy heart upright in affections and constant desire after heavenly things, Three benefits of tender affections. thou mayst be assured of three things. 1 That God will accept thy will for the deed. He will bear with many wants and weaknesses where he sees a man or woman come to his service with hearts desirous to do their best, and tenderly affected. 2 That thou art not in danger of falling away: for Apostasy never discovers itself to hurt us, or endanger us, till it hath stolen away our hearts and the care of affections in holy duties. 3 That to that thou hast, Matth. 13. more is and shall be given: as thy affections grow and continue, so doth true knowledge grace and godliness grow also. And thus of the repetition. And not on the things that are on earth] from the coherence and general consideration of these words three things may be observed. Obs. 1. 1 That a man cannot both at once seek and affect earth and heaven. for they are here disjoined and opposed, Matth. 6. a man cannot serve God and mammon, the love of the world is the enmity of God. but this is thus to be understood, if the world be sought in the first place and with chief affection and care. jam. 4.4. Obs. 2. 2 Nay more this dehortation implies, that it is hard for a man to deal with the world, but a man's affection will too much run after it: it is hard to be much employed about profits and recreations, Note but a man shall love them too much. Not that it is simply unlawful to use the world, but that we should be very jealous of ourselves to watch our own hearts, that our affections be not set on the world. Obs. 3. 3 To be crucified unto the world, able to neglect and contemn the glory and pleasure of it, is a notable sign, that one is risen with Christ. Thus in general. Three sorts of things on earth. The things on earth] The things on earth here meant by the Apostle, are either traditions, mentioned in the former Chapter, or worldly things in themselves lawful, or the works of the flesh, simply in themselves unlawful. Traditions ●e for three reasons called things on earth. Traditions & man's inventions which the Apostle hath before taxed, may well be called things on earth. 1 Because they spring from the earth and earthly minded men, they were never inspired from God, nor devised by heavenly minded men. 2 Because they hinder them that are devoted to them, from looking up, or attaining any insight in things that are above. 3 Because these by effect make men more earthly and sensual: but of these in the former chapter. The works of the flesh, and the corruptions of life to be avoided, and not affected, are the third sort of things on earth: but of that also afterwards in the second part of the general duties; especially in the fifth verse. So that the second sort of things on earth remaineth to be more largely considered, those are profits, honours, pleasures, friends, health, and long life. There be eight reasons to persuade not to affect earthly things. Eight general reasons to dissuade from affecting things on earth. The first may be taken from the condition of man on earth. For we are here but pilgrims and strangers m Heb. 11.13. . and therefore being but in a strange place to what purpose, should we trouble ourselves with more than what will serve our present need, and the rather knowing that when we come into our own country these things will serve us for no use. Besides our present lot lieth not in those things: but the Kingdom of God and righteousness is our portion even in this life, all other things are but cast upon us, as additaments. The second may be taken from the disability of earthly things. For first they cannot so much as fill or satisfy a man's heart. 2 They cannot fence a man against any of the trials of God, when the hour of tentation comes n Reu. 3.10. . 3 they cannot all of them redeem on soul o Psal. 49. . The third reason may be taken from the inconveniences that follow the love of earthly things. For, first the cares of the world choke the word, that it can never prosper p Math. 13. . 2 They breed excuses and shifts in man's minds and alienate by degrees a man's heart from the use of the means q Luk. 14 17. . 3 To seek after the world is to sorrow after the world: for to the most the world is a cause of much sorrow and vexation. 4 The amity of the world, as the Apostle saith, is the enmity of God r jam. 4.4. 1 joh. 2 15. , and that both actively and passively: for it both makes us hate God, and it makes God hate vs. Fiftly, the lust after worldly things fills the world with corruptions and sins s 2. Pet. 1 4. , Sixtly, these earthly things thus sinisterly affected, may one day witness against us t jam. 5.1. etc. . Seventhly many a man is damned and gone to hell, for minding earthly things u Phil. 3.18. . The fourth reason may be taken from the sovereignty that God hath over all earthly things: and the power he hath given to Christ over them * Psal. 24.1. Mat. 28.18. , now why should we turmoil ourselves with care about these, seeing they are in God's hand in Christ, to have them and dispose of them as may be for his glory and our good. The fifth reason may be taken from the baseness of the nature of all these things: for they are not only on the earth, but of the earth: and if they be compared unto the soul of man, for which we ought chiefly to provide, the whole world is not worth one soul: which may appear both by the price of a soul, and the disproportion between the gains of the world and the loss of one soul: Matth. 16. it is no profit to win the whole world and lose a man's own soul: and besides if the whole world laid on one heap would have been a sufficient sacrifice for the redemption of the soul, the Lord jesus would never have abased himself to such a suretyship. But because there could not be found neither in heaven nor earth any other name or nature by which we could be saved, Phil. 2. therefore he humbled himself, and took upon him the form of a servant, and was obedient unto the death even the death of the cross. The sixt reason may be taken from the example of the Lords worthies, who in all ages have been tried with all kind of trials: Heb. 11. and wandered up and down, in sheepskins and goatskinnes, being destitute, afflicted and tormented, wandering up and down in wildernesses, mountains and dens and caves of the earth, whom the world was not worthy of: all these seeking another country, and willingly professing, that they expected no abiding place here. Seventhly it is somewhat to persuade us, that our Savour Christ professeth, of purpose to hinder and interrupt, our rest and ease in the use of those ●hings: when he saith that he came not to send peace: as knowing that much peace and liking of earthly things was unprofitable for vs. Lastly we may be moved by the consideration of the fleeting condition of all earthly things: riches have wings x Prou. , and the fashion of this world passeth away y 1 Cor. 7.31. 1 joh. 2.17. , yea heaven and earth shall pass, the earth with the works thereof shall be burnt up z 2. Pet. 3.10. . But that we may be the more deeply affected, with the contempt of the world, I will further add these reasons 1 Of Solomon, the wisest of all sinful men. 2 Of Christ the wisest of all men. Solomon in his book of Ecclesiastes is exceeding plentiful, and indeed not without cause: Solomon● rea●ons against ●●e love of earthly things for such is the strength of the rooted love of earthly things in many men, that they had need to be encountered with an army of reasons and if I single out some of the chiefest out of diverse chapters, I hope it will appear tedious to none, but such as will hear no reason. In the first chapter, among other things, these may be noted. 1 That after a man hath travailed to get what he can, how small a portion in comparison of the whole, hath he achieved? so as he may say to himself when he hath done, What now remaineth to me of all my travel which I have suffered under the sun? 2 If a man could get never so much, yet he cannot live to enjoy it long. a Ecel. 1.3. For the elements of which man was made, are more durable than man himself: for, one generation passeth and another cometh, but the earth remaineth still b v. 4.5.6. . The like may be showed of the air and water. 3 All things are full of labour no man can utter it c v. 8. . And certainly many times earthly things gained, answer not the labour spent about them. 4 Earthly things possessed, will not satisfy, The eye will not be satisfied with seeing, nor the ear with hearing d v. 8. . 5 A man can compass nothing that is new, for there is nothing new under the sun e v. 9.10. . Is there any thing of which one may say behold this is new, and never was before? they have been already in the old time that was before vs. 6 The Lord in wonderful wisdom and righteousness, permits in the nature of man, those cares that they may be travels to humble and break the heart of man f v. 13. . 7 The best of these, will not make a crooked thing straight g v. 15. : they will not mend the perverse manners of men, a man may be and continue vicious for all these things, or for aught they will do unto him. In the second chapter we may observe these reasons. First, let a man procure unto himself the fullest and fairest use of all sorts of earthly things: pleasure, Ch. 2.1. & 12. laughter, great houses, gardens, orchards, waters, fruit-trees, woods, servants, cattle, silver and gold, treasures and music, yet all these will not deliver a man from satiety, loathing and vexation of spirit. So as he may truly say, there is no profit in them. 2 In these things there is one condition to all: it befalleth to the w●se man as it doth to the fool h v. 14.15. . 3 Let a man excel never so much, yet within a short time all will be forgotten. For all that, that now is, in the days to come shall all be forgotten i v. 16. . Fourthly, when thou hast gotten all thou canst together, thou knowest not whether he shall be a wise man or a fool, that shall enjoy them after thee k v. 19 . Fiftly to attain those things men usually spend their days in sorrow, travail and grief, and their hearts take no rest in the night l v. 23. . In the third chapter these further reasons may be noted. First, all things are swayed with the swinge of their seasons and times. Ch. 3. v. 1 & 9 So as nothing is steady, though be borne, and now plant and build, and laugh and dance, and embrace and sow and love and live in peace: yet there will be a time to pluck up, and break down, and weep, and mourn, and cast away, and hate; and mourn, and die to. Secondly, though the Lord should set the world in a man's heart, yet he might spend all his days and never know the full nature of these things m v. 11. . Thirdly, all things are subject to God's unavoidable disposing. Let man get what he can, yet God will have the disposing of it: and whatsoever God shall do, it shall abide, to it can no man add, and from it can none diminish. And this God will do that man may fear him n v. 14. . Fourthly, such is the state of the children of men, that they may lose all they have at the very place of judgement o v. 16. . Fiftly, yea the very state of mortified men, in the reason of carnal men, because of these oppressions and uncertainties, seems little better, than the state of beasts p v. 18. . In the fourth Chapter note, Ch. 4.1.2.3 first that when a man hath set his heart upon these earthly things, if ever he lose them, he is filled almost with unmedicinable tears and sorrow, so as he would praise the dead above the living, and wish he had never been borne. Secondly, they are occasions of a man's envy q v. 4. . Thirdly, the eyeing of these things, infatuats many a man's heart: so as we may see many a man that hath neither son nor daughter, nor brother, and yet there is no end of his travel, and he hath not the judgement, to say with himself, for whom do I travail, and defraud myself of pleasure. r v. 8. Fourthly, a man may get much with sore travail, and live to see himself despised of him for whom he provideth them: so as they that shall come after him will not rejoice in him. s v 15.16. In the fift chapter there are also seven other reasons. First, these earthly things lead the greatest men into bondage, by dependence. For the King cannot consist without the tilling of the field. Secondly, he that loveth silver shall not be satssified with silver, Chap. 5.8. and he that loveth riches shall be without the fruit thereof t v. 9 . Thirdly, when goods increase, they are increased also that eat them, and what good cometh to the owners thereof, but the beholding of them with their eyes. u v. 10. Fourthly, many times the servant sleepeth, when the master can get no sleep x v. 11. . Fiftly, there is an evil sickness often seen under the sun, that riches are kept for the owner's ruin y v. 12. . Sixtly, or else they will perish while the master looketh on z v. 13. v. 13.14.15. . Seventhly, but certain it is, he can carry nothing out of the world when he goeth, but must leave them where he found them. In the sixt Chapter there are these reasons. Chap. 6.1. to 7. First, a man may have all abundance and yet not have a heart to use them and so be worse than an untimely fruit. Secondly, what needs all this ado: for all is but for the mouth and nature is content with a little. And therefore to have a soul so unsatiably greedy of having, is a prodigious madness a v. 7. . Thirdly, the having of all these things makes not a wise man bet●er than a fool: & what wants a poor man, b v. 8. if he know how to carry himself with the wise. Fourthly, all cannot make thee cease to be mortal. For it is known man cannot strive with him that is stronger than he c v. ult. . In the seventh Chapter there is this reason. A man may spend all his days before he can come soundly to know (after many trials) what is the best use to put these earthly things to. And for honour, in the eighth Chapter three things are worthy noting. First, a man is not Lord of his own spirit, to keep himself alive in his honour d Chap. 8.8. . Secondly, many men rule to their own ruin e v. 9 . Thirdly, men after death are quickly forgotten. They that come back from the holy place remembreth them not long. Yea a man may be quickly forgotten in the City where he hath done right f v. 10. . And in the ninth Chapter, Chap. 9.1. two reasons more are added. First, no man can know the love or hatred of God by these things. Secondly, they are not gotten always, by help of means. For the race is not always to the swift, nor the battle to the strong, nor riches to men of understanding, nor favour to the wise: which makes the Atheist and Epicure conclude, that time and chance cometh to all things. The sum of all that Solomon can say is, vanity of vanities all is vanity. And now that we have heard Solomon, let us in the next place hear a greater than Solomon. Our Saviour Christ in the sixt of Matthew, divides the care of earthly things into two sorts. Our saviours reasons. For either men are greedily transported with the desire of getting treasures, that is abundance and superfluities: or else they toil their hearts with distrustful and distracting cares, about necessaries, as what they shall eat, and what they shall put on. From the first kind of care, he dissuades with four reasons. First, all treasures are subject either to vanity or violence. Four reasons against the care for superfluities. Either the moth will eat them, or the thief will steal them g Mat. 6.19.20 . Secondly, these things bewitch and steal away men's hearts h v. 21. . Thirdly, the minding of these things, darkeneth the eye of the soul, with greater darkness than can be expressed i v 22.23. . Fourthly, a man cannot serve God and riches k v. 24. . From the second kind of care he dehorts with eight reasons. First, the life is more worth than meat, and the body than raiment l v. 25. . And if the lord have given the greater why should he not be trusted for the less? Eight reasons against distracting cares for necessaries Secondly, God provideth for the very fowls that have not such means as man hath: and will he not provide for man m v. 26. ? Thirdly, all thy care will not add one cubit to thy stature n v. 27. , but if thou wouldst swelled thy heart out, 'tis God only must increase thy strength or health. Fourthly, this care is a sign of little faith o v. 30. . Fiftly, 'tis for Gentiles that know not God nor the covenant of his grace and mercy in Christ, to seek after these things p v. 32. . 'tis a gross shame for any Christian to be so heathenish. Sixtly, doth not your heavenly father know all that you need q v. 32. . If he be a father, hath he not will? and if he be in heaven, hath he not power to help? Seventhly, you have a flat promise that if you seek the kingdom of heaven and the righteousness thereof (which should take up your chiefest care) all these things without such carking, so far as is needful shall be cast upon you r v. 33. . Lastly, hath not every day his evil? and is not the grief of the day great enough? why then dost thou distract thyself for to morrow assure thyself the time to come, s v. ult. will afford thee matter of grief and trouble enough, thou needst not disquiet thyself before hand. Use. The consideration of all this, as it may be a comfort against all wants and crosses about these base earthly things: so it may greatly reprove those that bury their talents in this earth, that is, spend all their gifts about earthly matters. But especially we may hence learn diverse lessons. And first since we have heard Salomon's opinion after long discourse, that all is vanity, we should learn of the same Solomon therefore, to fear God and keep his commandments for this is the whole of man: and the end of all t Eccles. 12.13. : Secondly, let the place of the sanctuary u jer. 17.11.12 (where we may get the best things for our souls) be as glorious throne exalted. Thirdly, let us use this world as if we used it not. Let them that rejoice be as if they rejoiced not, and they that weep as if they wept not, and they that buy as though they possessed not x 1. Cor. 7.30.31. . Fourthly, if the lord give us but a little portion in these things, let us esteem his mercy and live with contentedness, resolving that better is a handful with quietness, than two handfuls with labour and vexation of spirit y Eccles. 4.6. . And five, we may hence be confirmed to take the more liberty to use these earthly things for our own joy and refreshing, they are none of the things the Lord would have us with such a do keep: but he allows us To eat and drink and delight ourselves with the profit of our labours z Eccles. 1.24. Eccles. 3.12. . Lastly, we should improve them, and use them as means to do what good we can with them in this life. I know (saith the wise man) there is nothing good in them but to rejoice and do good in his life. And to this end we should cast our bread even upon the waters for after many days we may find it: and give our portion to seven and also to eight. E●cles. 11.1.2. The best use of these riches, is to be rich in doing good with them. Thus of the illustration. The confirmation follows. Vers. 3. For ye are dead and your life is hid with Christ in God. In this verse and the next the exhortation is confirmed by two motives. The one taken from the condition of the faithful in this world: the other taken from the consideration of their estate in the revelation of the glory of Christ in the last day. The first is in this verse, the later in the next verse. There are two things in the condition of the faithful on earth which should make them little to mind earthly things or desire to continue long in the world. First that in respect of distresses, they are as dead men while they live Secondly, that the happiness they have (which is the life of their lives) doth not appear, but is hid with God in Christ. For ye are dead] The faithful are dead three ways while they live. The faithful de●d three ways. For first they are dead to sin in respect of mortification. Secondly they are dead to the law, by the body of Christ a Rom. 7.4. Gal. 2.19. , in respect of justification: so as now the faithful do no longer wait upon the law for righteousness but upon a second marriage they have it from him that was raised from the dead for them. They are dead to the world, and that in three respects. First, in respect of their own voluntary forsaking of the world, and their mortifying of earthly desires, joined with a sense of their own mortality: so was Paul as a man crucified to the world b Gal. 6.14. Secondly, in respect of the world's account of them. For so soon as men get any true grace and retire themselves from the excesses of the time they are neglected and forgotten as dead men out of mind. Thirdly, in respect of the multitude of afflictions which do many times overwhelm and drown Christians. It is not unusual in scripture to say of men in desperate crosses they are dead men. The Prophet Esay calls the people in captivity dead men, when he saith, thy dead m●n shall live c Esay 26.19. . The Apostle Paul saith thus. If we be dead with him we shall live with him d 2. Tim. 2.11. . Which he seems to explain in the next verse thus, If we suffer with him we shall also reign with him. Thus David saith, He was as a broken vessel, forgotten as a dead man out of mind e Psal. 31.12. . And in another place he saith, He was brought to the dust of the earth f Psal. 22.15 . And in the 88 Psalm he saith, his soul was full of evils, he was counted among them that go down to the pit, free among the dead, like the slain lying in the grave yea he was laid in the lowest pit, in the darkness, in the grave etc. g Psal. 88.4.5.6 . I spare to allege other scriptures. The use may be, to teach us as to observe hence what may befall the best man, uses. so in the consideration of our own estate, to say within ourselves as job did, If I have done wickedly, woe unto me, and if I have done righteously, I will not lift up my head, being full of confusion, because I see mine affliction h job 10.15. . For though the Lord hath not yet thus overwhelmed thee with distress yet in as much as he may do it to thee, as well as to others his dear servants, it should cause thee to walk humbly before God, and to learn to die to the world, before the world be dead to thee. Again, hath misery broken in upon thee, and prevailed over thee, so as thou seemest to be laid in darkness, as they that have been dead long ago: let not thy spirit be in perplexity in thee: Psal. 143. no strange thing is befallen thee: Gods children are but dead men in this world. Remember the time past, and meditate of gods works of old: stretch forth thy hand unto God, and let thy soul desire after him: if he show thee his loving kindness thou hast enough: hide thee with the Lord by daily and secret prayer, and he will teach thee his will, and his spirit shall lead thee, and if he see it meet he will bring thy soul out of adversity, and execute his righteous judgement upon all those that have oppressed thee. 'tis the Lord that quickeneth the dead, Rom. 4. and calleth things that are not as if they were. Lastly, hath the Lord delivered thee out of desperate and deadly crosses, then let. the vows of God be upon thee and render thou his praise, and confess his name before the sons of men l Psal. 56.12.13 . Your life is hid] The happiness and spiritual felicity of Christians is hid. And that usually from the men of the world, Doct. and many times from the faithful. Their life is hid, from the men of this world. First because God (who is their life k Deut. 30. ult. ) is hid from them. First, the life of Christians is hid from the world. Secondly, because the glory of their natural life is many times buried in the gulf of outward trouble l 2. Cor. 6.9. . Thirdly, because the life of grace (which is only brought to light by the Gospel m 2. Tim. 1.10. ) is hid from the perceiving of the natural man, whom the God of this world hath blinded n 2. Cor. 4 4. . Fourthly, because the way of holy conversation is hid from them. For carnal men are all strangers from the life of God o Eph. 4.17. . It is a narrow way and few there be that find it. p Mat. 7.14. Fiftly, because many of the privileges of a gracious life are hid from them. As first, the enrolling of a Christian in the book of life. q Esay 4 4.3. Secondly, the seal of the spirit of promise r 2. Cor. 1.22. . Thirdly, pardon of sin. Wicked men perhaps know the faults of God's children, but not the forgiveness of those faults. Fourthly, the power of the means. The word is a savour of life s 2. Cor. 2.14. , and hath spirit and life in it t joh 6. , Yet it is as a treasure hid in the field, or a little leaven hid in three pecks of meal u Mat. 13. . Fiftly, comfort in their affliction. Wicked men know their afflictions but not their consolations x 2. Cor. 2.9. , they seldom or never mark the glorious issue, and how God compasseth them about with joyful deliverance▪ And generally we may burst out with the Psalmist, and say, How great is the goodness thou hast laid up for them that trust in thee y Psal. 31.19. . It is great goodness, but yet note that he saith it is laid up. Lastly, in respect of the life of glory the world knows not Christians. z 1. joh. 3.12. For it doth not yet appear what they shallbe. Seeing this is so, that the life of Christians is hid from the world: as it should infer the Apostles former exhortation, so it should further teach us, not to respect nor care for the judgement, counsel, censures, etc. of carnal men, in the whole or any part of Christian life. For it is hid from them, and they know not of what they speak. Nay in the second place, sometimes the life of a Christian may be hid from christians also themselves. Yea the life of christians is hid many times from themselves. So as they cannot discern their own happiness, especially in some fits of tentation, & seldom or never do they fully discern in this world, so much as the glory of their present estate. David thought he was cast out of God's sight a Psal. 31.22. Psal. 77. . And he most mournfully makes his moan in the 77 Psalm, as if he were almost resolved that the Lord would not be merciful to him. jacob cries out, my way is hid from the Lord b Esay. 40.27. , and the people somewhat vehemently say, verily thou O God hidest thyself; O God the saviour of Israel c Esay 46.15. . Which should comfort afflicted christians▪ since they may here see that it hath been an usual distress of God's dear servants, Use. to have their life hid in God. And withal it may warn us, let him that now standeth in the refreshings of the comforts of God's presence, take heed lest he fall. But especially it should quicken us to a desire to be gone and to be in heaven that we might be passed all danger. But least Christians should be discouraged he addeth two comforts. First, it is with Christ. Christ's life was hid, and in what respects. Secondly it is in God. With Christ] The life of Christ also was hid, while he lived. For first the glory of his divinity was covered as it were with a vail in his flesh. Secondly his outward glory of his life amongst men, was obscured by the many crosses he sustained for our sins d Esa. 53.7. , so as the world did not own him, and he was without form and despised among men. Thirdly, his life was hid in the grave. Fourthly, it was hid in respect of the horrors he felt in his soul, the Lord as it were hiding his loving countenance from him for the time. Fiftly, his glory in Heaven is hid from the world, and the Saints on earth have but a glimpse of it. All this may comfort us, seeing nothing can befall us but what hath befallen our head, and if the world will not acknowledge our glory, and the beauty of the profession of sincerity, it matters not, it could not see the excellency of Christ, when he was on earth. In God] our life is hid in God either in respect of object, Obiective. Causaliter. because it principally consists in the vision of God, or causally as God is the first cause to beget it, and still to preserve it: or else with Christ in God, that is, with Christ who incomprehensibly rests in the bosom of the Father. Or lastly, in God that is apud Deum, in the power of God, to dispose of it at his pleasure, which should comfort us seeing none hath power over our life but God, and teach us to commend our spirits into his hands. Ver. 4. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. These words contain the second motive to persuade to the meditation of heavenly things: The second motive is taken from the consideration of the appearance of Christ & the glory of heavenly minded Christians, at the day of judgement. if men would consider of the certain and glorious appearance of the Lord jesus Christ, when he shall come to take account of all the actions of all men, and put an end to all the earthly felicities which man hath with so many inventions sought: and withal but think how unavailable all earthly things will be at that day, either to deliver from the terror of the judgement, or the horror of the everlasting misery will certainly follow (if men be not more careful to provide for their souls beforehand, by following the study of better things) but especially if men would consider the great gain and profit, that godliness at that day will bring, and the incomparable glory that all heavenly minded Christians shall then be exalted unto. The thought of these things daily and truly laid unto men's hearts would much excite and stir up to a constant care of preparing ourselves against that day: and would greatly wean us from the cares and delights in these transitory and earthly things here below, that will so little avail the owners in they day of death: and will be of so little use, in that immortal estate, unto which after this judgement, the godly shall be translated. So that these words offer two things to be entreated of. First, the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter upon the particular and full discourse of those two glorious appearances, some things may be briefly and generally noted. 1 That the knowledge of those last things, Obs. 1. is not a curious or unprofitable knowledge, but contrariwise aught to be searched after, as exceeding useful in the life of man. Obs. 2. 2 That the doctrine of the glory of Christ and Christians in that last day, The Devil, sensuality and guiltiness, make many men have little mind to think of the day of judgement. is now but little known or discerned: and that the word appear, imports: so as the fullness of Christ's Majesty, or of the Christians glory will not appear till the very judgement day: the better sort know but in part: and the worser sort are so blinded by the devil, and besotted with sensuality and the love of earthly things. and withal are so conscious to themselves of the evils they are guilty of, that they have no desire to discern, or to be taught to know, the doctrine of Christ's coming. Obs. 3. 3 Those words (which is) 〈◊〉. Christ is our life. yo● are not to be altogether passed over, they plainly affirm that Christ is our life, and this is an honour that the Lord challengeth to himself: and therefore as he would be acknowledged to be the way and the truth so also he addeth, I am the life a joh. 14 6. , and to to this end he came that men in him might have life b joh. 10.10. . And with great reason, is Christ said to be our life, for he formed us at first when we were not: and quickened us when we were dead, and hath provided a better life for us, and doth preserve us unto eternal life and daily renew life and power in the hearts of his people, and will raise our bodies at the last day. uses. The consideration hereof may both teach us and try us, it may teach us, as to acknowledge that we have received life from Christ, so to dedicate what remaineth of our life to the honour and service of him, that is the Author and sole Lord of our lives: and withal to run unto him for the daily preservation and renewing of life and loveliness in vs. And it may try too. For till we can truly say out of feeling and experience, Christ is the life of our lives, Who may truly say and profess, that Christ is their life. we shall hardly find reason of comfortable hope in our appearance before him at the last day. And they only may truly profess that Christ is their life, that first can live by the faith of Christ, accounting themselves to have enough if they may see comfort in God's promises made in Christ, and feel the joyful fruits of Christ's favour and presence, howsoever it go with them for outward things. Secondly, that do continually sacrifice and devote unto Christ, their best desires and endeavours, and that with resolution to cleave to his service all the days of their life. And thirdly, that can bewail his absence, or displeasure as the most bitter cross: so as they could feel and out of affection say, of such times and such a condition, that the true life of their life was absent or removed from them. Now I come to the appearance of Christ. I have not here to do with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world: c 1. Pet. 1.20. but of the accomplishment of it, and so Christ's appearance is of diverse kinds. Six appearances of Christ. For first, he hath appeared unto the whole world: as the true light, that made the world, and lighteneth every man that cometh into the world d joh. 1.9.10. , and thus he appeared in the light of nature. Secondly he appears to the whole Church, consisting both of good and bad, by the general light of doctrine and Scripture, but many receive not his testimony e joh. 3.31.32. . Thirdly he hath appeared corporally, in the days of his flesh, once in the end of the world to put away sin by the sacrifice of himself f Heb. 9.26. 1. joh. 3.5. , and to dissolve the work of the devil g 1. joh 3.8. then was fulfilled that great mystery, God was manifested in the flesh h 1. Tim. 3.16. . Fourthly, he hath and doth daily appear in the hearts of all the faithful, by the manifestation of the spirit of grace, i 1. Cor. 12.7. whereby he doth not only shine, but also dwell in them k Eph. 3.16.17. . Fiftly he hath and doth appear, in the day of death, by the ministry of his angels, to translate the blessed souls to their place of peace, rest and joy. And lastly he shall appear in the end of the world in glorious Majesty, to judge all men and Angels, and this is the appearance here mentioned. Threefold judgement. There is noted to be a threefold judgement. The first judgement and that was accomplished on man and Angels at their first fall, then there is a middle judgement: The doctrine of the last judgement hath been always urged. and so God judgeth the wicked and the righteous every day. And there is a last judgement, and that is this judgement about which Christ is here said, to appear. The doctrine of the last judgement is in a manner only to be found in the Church. They were dark and uncertain things, the Philosopher could see by the light of nature. And the Lords messengers have in all ages from the first beginning till now, mightily urged the terror of this day, to awaken the secure world. Henoch prophesied of it l jud. 15. , so did Moses m Deut. 32. and David n Psal. 50. and Solomon o Eccl. 11.9. and Daniel p Dan. 7.13. , and joel q joel. 3. , 〈◊〉 malachi r Mal. 4. , so did Christ himself s Matth. 24. , and Paul t 2. Thes. 1. , and Peter u 2. Pet. 3. , and john * Revel. , and Jude x jud. 6. . Neither is the assurance of the judgement to come waranted by the words of God's servants, only but the Lord hath left many works of his own, as pledges that he will once at length for all judge the whole world for sin. The drowning of the old world, the burning of Sodom, the destruction of jerusalem y Mat. 24. were assured foretokens, that the Lord would not put up the infinite iniquities of the world, but will most severely punish for sin: the pleading of the conscience z Rom. 2.15.16. foretells a judgement to come, the sentence of death pronounced in Paradise, and renewed with such terror on Sinai, did evidently assure that God meant to call men to an account. The lesser judgements in this life, are but foretypes of that last and greatest judgement to come. And lastly, the dragging of men out of the world by death is nothing else but an Alarum to judgement Yet as there is a necessary use of the knowledge of this dreadful and glorious doctrine. Be wise to sobriety. So there is a restraint to be laid upon us: this is one of the things wherein we must be wise to sobriety a R●m. 12.3. . We must repress the itching of our ears, and be content to be ignorant of what is not revealed, this is a doctrine to be inquired into more for use of life, then to feed the curiosity of contemplation. Concerning the judgement to come, Who shall judge. if any ask Who shall judge? I answer, that in respect of authority, the whole trinity shall judge: but in respect of the execution of that Authority, Christ only shall judge, and that as man b Act. 17.31. , it is true that the Apostles and the Saints are said to judge the tribes of Israel and the world: but they any judge as assessors, that is, they shall sit as it were on the bench with our Saviour Christ, when he judgeth. And if any ask in the second place, Who shall be judged? Whom Christ shall judge? I answer: he shall judge the evil Angels: for they are reserved in everlasting chains, under darkness, unto the judgement of the great day. c jud. 6. 2. Pet. 2.4. He shall judge also the man of sin, even the great Antichrist, that hath made such havoc in the Church, and seduced the nations with the wine of his fornications: even him shall he consume with the brightness of his coming d 2. Thess. 2.8. . He shall judge also all reprobates, men women and children, of all ages nations and conditions: for though he shall not know them e Mat. 7 22. & 25.12. in respect of approbation, yet he shall judge them, and make them understand he knew their transgressions. Further he shall judge the very Elect, though it shall be with a different judgement. For we must all appear before the tribunal seat of Christ, that every one may receive the things which are done in his body f 2. Cor. 5.10. . Lastly, in some sense it may be said, he shall judge the whole world: for the heavens and the earth that now are, are kept (by the word of God) & reserved unto fire against the day of condemnation, and of the destruction of ungodly men g 2. Pet. 3. , and the Apostle Paul saith, that the fervent desire of the creature (made subject to vanity by man) waiteth for this revelation of the sons of God at the last judgement: for they are subdued under hope and shall at that day by the sentence of Christ, be delivered from the bondage of corruption into the glorious liberty of the sons of God h Rom. 8.19.20.21. . Thirdly, Where shall it be? if any ask where this judgement shall be? I answer, that seeing the Lord hath not determined it, it is curious to inquire, and more curious to assign the very place: as some have that wrote it, should be in the valley of jehoshaphat: or as others would have it, on Mount Zion, whence he ascended. This we know it shall be near the earth, 1. Thess. 4.17. in the clouds of Heaven, where Christ's throne shall be set, and further than this we need not inquire. There have been also many opinions about the time when it should be. When shall the day of judgement be? Some thought, that as the world was six days in creating and then the Sabaoth of rest came. So the world should last 6000. years (reckoning a 1000 years as one day) and then should come the eternal Sabbath. Others distribute the times thus, 2000 year before the Law, 2000 years under the law, and 2000 years after the law, and then comes the judgement. Others thought the world would last after Christ, so long as it was to the flood from the creation, and that was as they say, 1656. years. Others thought it should be as long to the judgement after Christ, as it was from Moses to Christ, and that should be 1582. years. this experience hath proved false. Other say Christ lived 33. years, and the world should continue for 33. jubilees after Christ. What can be said of all or the most of these opinions and such like, but even this, that they are the blind fancies of men. For is there not a plain restraint laid upon men, in this question, when the Lord jesus said, it is not for you to know the times and seasons, which the father hath put in his own power l Act. 1.7. . And of that day and hour knoweth no man no not the Angels of heaven: but my father only k Mat. 24.36. Mark. 13.32. . And the Evangelist S. Mark addeth, that the son of man himself knoweth not the day and hour. Not that simply Christ is ignorant of the time of the last judgement, How it is that the son is said to be ignorant of the day of judgement. but he was said not to know, because he kept it from our knowledge. Or else he knew it not as he was man, or rather in his estate of humiliation, and in his human nature, he did not precisely know it. But that hinders not but that in his estate of exaltation, as he is now in heaven, and hath all power and judgement committed unto him, he may and doth fully understand it. But letting these things pass, the principal things for us to be informed in is concerning the day of judgement, and this last appearance of our Lord and Saviour jesus Christ, are these three. First the signs of his coming. Secondly, how or the form of the judgement itself, The signs of the day of judgement. when he doth come. And lastly, the use we should in the mean while make of the doctrine of the last judgement. For our better remembrance, the signs of Christ's coming to judgement, may be briefly reduced into this Catalogue. Some signs go before, and are fulfilled before he appear. Some signs are conjoined with his appearing. The signs going before, are more remote or more near. The more remote signs are these. First, the universal preaching of the Gospel, to all nations, Gentiles as well as jews. Before the end come saith our Saviour, This Gospel of the kingdom shall be preached throughout the whole world for a witness to all nations. l Mat. 24.14. Secondly, most cruel persecution: Even such tribulation as was not from the beginning of the world m Mat. 24.9.10.21.9. . Thirdly, a general falling away or apostasy of the Churches in Antichrist n 2 Thes. 2.2.3. . Fourthly, wars and rumours of wars famine, pestilence, and earthquakes in diverse places. Fiftly, false Prophets and false Christ's, which shall deceive many o Mat. 24.11.24 . The signs more near are, First the preaching again of the everlasting Gospel. p revel. 14.6. Secondly, the detection and fall of Antichrist, and the spiritual Babel q revel. 14.8. . Thirdly, the calling of the jews, after the fullness of the Gentiles is come in. r Rom. 11.25 26 Fourthly, coldness and security in the world, as in the days of Noah s Mat. 24.37. . Fiftly, the shaking of the powers of heaven, the darkening of the Sun and Moon, and the falling of the stars, etc. t Mark 13.14 . The signs conjoined, are especially two. First, the wailing of all the kindreds of the earth. Secondly, the sign of the son of man u Mat. 24 30. . Which what it shall be I cannot describe. And thus we are come to the very time and execution of the judgement. And therein consider. The form of the judgement. First, the preparation. Secondly, the judgement itself. Thirdly, the consequents of the judgement. The preparation is two fold. First, of the judge. Secondly, of the judged. Unto the preparation of the judge, The preparation of the judge. may be referred these things. First, his commission or that singular power given him of the father to execute judgement upon all the world x joh. 5.22. Mat. 24.30. . And this shall be then made manifest to all men. Secondly, the clothing of the human nature with a most peculiar and unsearchable majesty and glory, most lively expressing and resembling the form and brightness of the father y Mat. 16. ult. . Thirdly, the attendance of thousand thousands of holy Angels, in the perfections of their splendour z Dan. 7.10. Mat. 25.31. revel. 20.11. . Fourthly, them choice of a place in the clouds of heaven where he will sit. Fiftly, the erecting of a most glorious white throne▪ which what it shall be who can utter? yet without question it shall visibly then appear. And thus of the preparation of the judge. The judged, The preparation of the judged. First, by citation. shall be prepared four wai●● First, by citation. Secondly, by resurrection. Thirdly, by collection. Fourthly, by separation. First they shall be cited to appear. The word is three times cited. First, by the Prophets and fathers before Christ. Secondly, by the Apostles, and ministers of the Gospel since Christ. And the last summons is this here meant, which shall be performed by a shout from heaven, and the voice of the last trump. And this shall be the voice of Christ the Archangel of God, and ministered by Angels. For that it shall be Christ's voice is plain, the dead shall hear his voice, as he saith in john a joh. 5.28. . And the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God b 1. Thes. 4.16. . That the ministry of Angels shall be used, is manifest by the Evangelist S. Matthew, who reporteth Christ's words thus. And he shall send his Angels with a great sound of a trumpet c Mat. 24.31. . Secondly, Secondly, by resurrection. upon this voice shall a resurrection follow which may be two ways considered. First, every man in his own body, whether he hath done good or evil, shall revive, and rise up out of the grave, or other places of the earth or sea or air, d revel. 20.13. without any loss of any part, that so every man may in his very body receive what he hath done, whether good or evil? Secondly, the living shall be all changed in a moment, e 2. Cor. 5.13. in the twinkling of an eye, at the last trumpet f 1 Cor. 15.52. . And this change shall be in stead of death, and a kind of resurrection. Not a change of substance but of qualities. Our corruptible shall put on incorruption. Thirdly, g 1. Cor. 15.53. then shall the Angels gather and collect and bring into one place, from the four winds of heaven, that is from all the four parts of the world, Thirdly, by collection. all that are quick or dead, now raised or changed elect, h Mat. 24.31. or reprobate i Mat. 25.32. and such is the●r power, that they will be able to drive in, the mightiest, wickedest, unwillingest, yea though they were never so many millions of them. Lastly, when they are thus brought together, there shall be made a separation. For the sheep, Fourthly, by separation. Gods elect, shall all be put on Christ's right hand. And the reprobate or goats, shall be compelled to his left hand k Mat. 25.32. . And thus of the preparation. The judgement itself followeth. In the judgement itself I consider three things. The judgement itself. First, by what law man shall be tried and judged. Secondly, by what evidence. Thirdly, what the sentence shall be. For the first the Gentiles shall be judged by the law of nature. First, by what law man shall be tried. The unbelieving Christians in the visible Church shall be judged by the word or law, writ, or preached to them. According to that of the Apostle: they that have sinned without the law shall perish without the law: and they that have sinned under the law, shall be judged by the law l Rom. 2.12. . And our saviour saith, He that refuseth me and receiveth not my words, hath one that judgeth him: the word that I have spoken it shall judge him in the last day m joh. 12 48. . And the faithful shall be judged by the Gospel even by all those comforts and promises contained in, or belonging to the covenant of grace, applied to them in this life, and must fully then be confirmed, and accomplished. For the sentence at the last day shall be but a more manifest declaration of that judgement the Lord in this life, Secondly, by what evidence man shall be judged. most an end by his word hath passed upon man. For the second, the evidence shall be given in principally by the opening of three books. The one is the book of conscience, and the other the book of life n revel. 20.12. , and the third the book of God's remembrance o Mal. 3.16. . The book of conscience p revel. 20.12. , is that word which is kept within every man, of all sorts of actions. And that conscience may at that day give in fuller evidence, it is certain that after the resurrection, it shall be almost infinitely extended by the power of God to express this last testimony both in the good and in the evil. The book of life is Gods sacred and eternal record of all those persons that were foreordained into life, of all ages and nations. The book of remembrance will exactly express without all failing or mistaking, all the inclinations, thoughts, affections, words and deeds, with all circumstances, or occasions and whatsoever else, may illustrate either the goodness of good men, or the transgression of the wicked. What the sentence will contain. For the third. The sentence will be upon either the godly or the wicked. The sentence upon the godly will contain, first, the opening of God's eternal counsel, and his unsearchable love, wherein he hath resolved and begun to declare his will, to bless every one of the elect q Mat. 25.34. . Secondly, a manifestation of all the righteousness, desired, thought upon, spoken or done, by the godly r 2. Cor. 5.10. and that with such fervency of affection in Christ, that he will see and remember nothing but goodness in good men s Mat. 5.34. to 41. . Thirdly, a final and general absolving and redeeming of them, from the guilt and power of all sin, from the beginning of the world, t 1. Cor. 1.30. in Adam or themselves. So as there shall never be either sin in them, or accusation of sin against them. Fourthly, ordination to glory, by appointing every one of them to inherit the kingdom prepared for them before the foundation of the world. Contrariwise the sentence of the wicked shall contain. First, a declaration of God's eternal and just hatred of them u Mat. 25.41. . Secondly, a full manifestation and ripping up, before all men and Angels, of all their sins both of nature and action, both against God or men, or their own bodies and souls, secret and open of what kind soever x Rom. 2.15. . Thirdly, a most terrible denunciation of God's eternal curse and horrible ordination to those eternal torments prepared for them, 2. Cor. 5.10. together with the devil and his Angels. Hitherto of the judgement itself. The consequents of the judgement follow. And they are five. First, the firing of the world: that is the dissolution of the world by a wonderful fire that shall enclose all, so as the world shall not appear, till it be renewed again, and come out of that fire as out of a furnace, for as the Apostle Peter saith. The heavens being on fire shall pass away and be dissolved with a noise, and the elements shall melt with heat, and the earth with the works thereof shall be burnt up. And there shall be then, new heavens, and new earth, that is as it were a new refined x Rom. 2.15. . And the Apostle john saith, the heavens and the earth shall fly away from the face of him that sitteth on the throne y 2. Pet. 3.10.12 . The second consequent shall be the chase of the wicked to hell: execution being speedily and fearfully done upon them, with all horror and haste by the Angels. The third shall be the liberty of the creatures. I mean the rest of the creatures besides men and Angels. Rom. 8.19. to 23. But because this is a point somewhat obscure, I will endeavour in a few words to resolve a doubt or two. Que. First, how are the creatures now in bondage that they shall need then any liberty. Que. 1. Ans. They are in bondage in diverse respects. Ans. For first they are frail and corruptible, and so in bondage to corruption. The creatures in bondage in seven respects. Secondly, they are subject to confusions and inconstancy: as may appear by the almost infinite mutations, in the air, earth, seas, fire. Thirdly, they are now forced to serve wicked men. The sun shines upon the unjust as well as the just. The heaven makes fruitful with her showers and influence, the field of the wicked as well as the just. The earth is driven to feed and to receive into her bosom, the ungodly as well as the godly. And this is a bondage. Fourthly, the visible creatures are Gods great book to proclaim the invisible things of God: now they stand always ready and reading too, and men will not learn by them. And so these good masters lose all their labour, and this is a bondage to be tied to teach such as will not learn. Fiftly, the creature is made not only the instrument, but many times the subject of man's punishment for his sins. As the earth is made iron, and the heavens brass for man's sake, and this is a great bondage. Sixtly, the creature intends immortality, which while it fails of in the dying or expiring of the particulars of every sort, it would supply for the preservation at least of the kinds, by a perenniall substitution of new particulars in every kind: and yet loseth all this labour, because all things must be dissolved, and must be restored by another way known to God and not now to nature. But especially the creatures may be said to be in bondage, because since the fall, the more illustrious instincts and vigours of the most of the creatures are darkened, decayed, Ob. Sol. dulled and distempered in them. Oh but might some one say, how can this bondage be ascribed unto the heavens? Sol. The heavens are not so perfect but they may admit enlargement of their excellency. Besides they serve now promiscuously to the use of bad as well as good, neither are the very heavens without their feebleness, and the manifest effects of fainting old age. And therefore by a prosopopaeia they may be said to groan together with the rest of the creatures under the common burden and vanity unto which they are subdued. It is observed that since the days of Ptolomey the sun runs nearer the earth by 9976. German miles, and therefore the heavens have not kept their first perfection. Ob. But how can this vanity or bondage be in any sense ascribed to the Angels. Ob. Sol, Sol. There is no necessity to include the Angels in the number of the groaning creatures. And yet it will be easy to show that they sustain a kind of bondage: for they are now made to serve earthly things, men have their Angels to attend on them. And it is thought they have a kind of regency or presidency either over nations or in moving the orbs of Heaven. Besides they are put to inflict punishments on wicked men as on Sodom. Further they perform service sometimes not attaining their own ends. And lastly comparatively, at least their felicity in the creation was not so absolute as it shall be in Christ: for if his coming add not unto them a more excellent condition of nature, yet out of all question it adds a fuller measure both of knowledge and joy. Q. 2. Q. 2. But what shall the creatures have in the day of Christ they have not now. Answ. Answ. First, they shall have freed once from all the former bondage and vanity. Secondly, they shall be delivered into the liberty of the sons of God: that is they shall have a most excellent estate, when the children of God are glorified. Wherein the Lord shows his justice, in that the creature shall have restitution for what is lost by man. Ob. Ob. But shall there be a resurrection of creatures as well as men. Sol. Sol. No, for this restitution shall be made in specie, not in individuo. 1. Not to every particular of every kind or sort: But to the sort or kind of all creatures: and that shall be done to the creatures then found in their several sorts. The fourth consequent of the Judgement, shall be the possession of the glory of Christians appointed by the sentence of the judge but of this afterwards in the end of this verse. The fift consequent of judgement, shall be the delivering up of the Kingdom to the Father: and so the laying down of Christ's office. For when Christ hath finally and fully subdued Satan, death and wicked men, and hath fully reconciled the elect to God, then will there be no word of any such government in Heaven as was on earth. He shall not need any longer to rule them, either by civil Magistrates, or by his need and discipline, or by any other way, which only did agree to the times of the Church's warfare and pilgrimage: but he shall never cease to live and triumph with them, in all Perfections of happy contentment and glory. Thus of the consequents of judgement. And thus also of the doctrine of Christ's last appearance. The uses follow. The consideration of the doctrine of the last judgement, may serve for three principal uses, The uses. First, for terror. Secondly, for comfort. Thirdly, for instruction. First this is justly a wonderful terrible doctrine to wicked men, that heap up wrath against this day of wrath, and by their wilful impenitency provoke this glorious judge. How can it but be terrible? when the holy Ghost gives warning that the Lord jesus will then show himself from Heaven, with his mighty Angels, in flaming fire to render vengeance on all those that know not God and have not obeyed the Gospel: How can it be but terrible? when wicked men shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power? how can it but be terrible? when they shall feel their conscience exquisitely griping them, and gnawing upon them, and when they shall see the devils to torment them, and hell to devour them: when they shall see the world burning about them, and the good Angels forcing them away, and all both men and Angels applauding their judgement, and knowing all their sins: they must not think that the judge will deal then as he doth now. Now he judgeth them secretly every day, but it is many times insensibly, or with lesser plagues: but then he will most openly pour upon them the full vials of his wrath. here they are judged that they may be amended, but there their judgement shall be that they may be confounded: for there will be no place of repentance. Deceive not thyself, Christ will not come the second time as he came the first: he came then to be judged, but now to judge, he shall then be seen with terror that was before looked upon with contempt: he showed his patience in his first coming, but now he will show his power: he appeared then in the form of a servant, but now he will appear in the form of a King, greater than all kings. Then he professed not to judge any man, but now he proclaimeth he will judge all men. It was commonly thought if any man saw God he should die: alas, alas, how then shall these woeful wretches do, that must see him in the unutterable fierceness of his ireful indignation? if the powers of heaven shall be shaken at his pleasure, oh how shall the miserable heart of the guilty sinner be rent into a 1000 pieces, with unmedicinable sorrows? if Foelix tremble to hear tell of judgement, what will poor Foelix do, when he must feel judgement, both in the sentence and execution? if the word of Christ on earth had such power as it had in the garden, to strike stubborn hearted men to the earth, what power (think we) will it have when he speaks as the Lord from Heaven? When Ezechiel, Daniel, and the Apostle john, and others saw but one Angel, in a lesser manifestation of his glory, coming as a Messenger of good tidings, they fall down, and are full of singular fear: if the sight of one Angel be so terrible, what will the sight of all the thousand thousands of Angels be? especially when they come clothed with all their brightness of glory? and if good men that had good consciences were so frighted, what shall become of evil men with their evil consciences? and if the messengers of good tidings do so amaze, how shall the executioners of a most terrible sentence, compass them about with confusion both of face and heart? if the drowning of the old world, the burning of Sodom, the opening of the earth to swallow up Dathan and Abiram, and such like judgements, have so much horror in them: how then can any tongue express or heart now conceive, the horror of this day when all the millions of wicked men shall be delivered up to those eternal and remediless torments? if it be such a shame to do penance for one fault, in one congregation, where men will pray for the offender. What a shame will it be when all thy faults, shall be discovered, before all the whole world, without all hope of pity or help? Nor is it possible for them to escape this fearful judgement; the judge will not be unconstant, nor will he take reward, he will not be overlaid with confusion of businesses, he will no way be corrupted in judgement. Not to appear is impossible and to appear is intolerable. here will be no respect of persons, nor will the judge care how it be taken, nor will he be deceived with colours and circumstances. He hath tarried so long, he cannot be charged with rashness, nor can there be a hiding of any particulars from him. Every inclination, thought, desire, word and work shall surely come to judgement. And lastly, there can be no impediment to hinder execution. But here a question may arise, Que. 1. Viz. Who are they that are in danger hereof? I answer: Ans. All impenitent sinners. But yet there are some kind of sinners that are expressly named in Scripture. and therefore if thou be any of that number, prevent thine own ruin by repentance, or else thou shalt certainly perish. I undertake not to reckon all: it shall suffice to mention some of the chief sinners, that Christ will be sure to remember at that day. The Beast and the false Prophet and all that worship his Image and renew his mark, shall then be cast alive into the lake that burns with fire and brimstone a Reu. 20 21. . False teachers which privily bring in damnable heresies, or speak evil of the way of truth, have their condemnation long since determined and agreed upon b 2. Pet. 2.1 2.3 . All Atheists that make a mock of religion & the coming of Christ, shall have a principal portion of the fierce fury of Christ c 2. Pet. 3.3. etc. . All covetous worldlings, and greedy rich men, shall then be in a woeful case. For the very rust of their cankered gold and silver shall witness against them, and shall eat their flesh as it were fire d jam. 5.13. . All merciless men, shall then have judgement without mercy e jam. 2.13. . All whoremongers and adulterers and all that defile the flesh God will be sure to judge f Heb. 13.4. . a fearful looking for of judgement and violent fire shall devour all those Apostates, that sin willingly after they have received and acknowledged the truth g Heb. 10.27. . How sure do ye suppose shall his punishment be that doth despite the spirit of grace by which he was sanctified h Heb. 10.29. , all those that have troubled Gods servants shall bear their condemnation whosoever they be i Gal. 5.10. , O man thou art inexcusable that judgest another man, wherein thou art guilty thyself, For the judgement of God must needs be in truth against such as commit such things k Rom. 2.1.2.3 , especially if men grow masterlike in censuring, it will increase to greater condemnation l jam. 3.1. . all goats, or unruly Christians, that will not be kept within God's fence, that is will not be ruled by God's ordinances and ministers, shall be separate in that day from God's sheep, and as a people accursed to be cast into an unavoidable fellowship with the devil and his angels m Mat. 25. , all hypocrites, that say and do not, or do all their work to be seen of men; and take God's covenant into their mouths & hate to be reformed how shall they escape the damnation to come? n Psal. 50. Mat. 6. & 23. all wicked men with their scant measure and deceitful weights, and wicked balances, shall never be justified in the day of the lord o Mich. 6.10.11. what shall I say, it were too long to proceed to reckon all: and it is a short labour to conclude with the Apostle: no wantoness, nor drunkards nor railers, nor extortioners, nor thieves, nor wrathful persons, nor gluttons, nor idolaters, nor jesters, nor filthy talkers, nor fearful persons nor liars, nor any that lovelies, shall be able to stand in the day of Christ, but shall be shut out of the Kingdom of Heaven, and cast into the lake that burneth with fire and brimstone. And thus of the use for terror. Secondly, upon the meditation of this last judgement diverse lessons for our instruction are enforced. Use 2. First, it should restrain uncharitable judging and censuring one of another, for less matters especially for things indifferent. Who art thou that judgest another man's servant? he standeth or falleth to his own master. Christ is the Lord of quick and dead. And therefore why dost thou condemn thy brother? or why dost thou despise thy brother? for we shall all appear before the judgement seat of Christ'. In as much as the Lord jesus Christ, will judge the secrets of all hearts, and give a just trial to the actions of all men, why should we forestall his judgement, or in doubtful matters, b 1. Cor. 4.5. arrogate to ourselves this honour of Christ? if we could consider that we shall then every one give accounts unto God for himself c Rom. 14.12.13 , we should find work enough to do to look to our own score. Let us not therefore brethren judge one another any more. Secondly, are there any matters of difference amongst us? let the saints judge them and end them d 1. Cor. 6.2. : God will be contented to put his cause to them, at the last day (for we know the Saints shall judge the world) and therefore why should we refuse their arbitration? Thirdly, it should order and moderate our sorrows for our dead friends. We should not sorrow as people without hope: seeing we believe that all that sleep in jesus, God will bring with him e 1 Thes 4.13.14.17.18. . We shall meet together again in that day, and afterwards live with the Lord together for ever. And therefore we should comfort one another with these words. Fourthly, this summons to judgement, gives a dreadful warning and admonition to the world, even to all men every where to repent. Inasmuch as God hath appointed a day wherein he will judge the world in righteousness, by the man whom he hath appointed, whereof he hath given an assurance in that he raised him from the dead f Act. 17.32. : Woe will be unto us, if that day come upon us unawares, before we have made our peace, and humbled ourselves before God, and by unfeigned repentance turned from all our evil ways. It is an unsearchable compassion, that God shows, when he offers us this mercy, that if we will judge ourselves we shall not be judged of the Lord in that day g 1. Cor. 11.34. : And it will on the other side excessively incense his wrath, when having such grace offered, we neglect it, and death and judgement find our sins, both unremitted on God's part, and unrepented on ours. Fiftly, Seeing all these things must be dissolved, how should it fire us, and daily quicken our dead and drowsy spirits, to a constant care of all possible holy conversation and godliness h 2. Pet. 3.12. , unless we would discover ourselves either to be Atheists, that mock at the judgement to come, or men given to a spirit of slumber, that in soul sleep it out, and will not consider our latter end. Seing we are all God's stewards, let us arm ourselves as they that must then give accounts of our stewardship. And since we have all received some of God's talents, and gifts in our several places, let us be careful to approve ourselves to be good servants and faithful, such as can return them with advantage, lest the portion of the servant that hid his master's talents in the earth, fall upon vs. Lastly since the day of judgement is the day of our full and final redemption, and since he shall come as a thief in the night, even in the hour that we think not: let us therefore watch i Mat. 24.44. , and be ready, always careful and diligent, sighing and groaning, longing and praying k revel. 22. , hasting to and looking for l 2. Pet. 3. this glorious appearance and revelation of our Lord and Saviour jesus Christ. Thirdly, this may be a singular comfort to all mortified and penitent christians: they may lift up their heads, and rejoice with joy unspeakable and glorious. Use 3. For the Lord shall then come to be glorified in his saints and made marvelous in all them that believe m 2. Thes. 1.10. . Ob. Ob. But the terror of the day may amaze a christian. Sol. Sol. There is no spark of terror in this doctrine to a godly mind. For what should he fear? if he either consider the favour of the judge or the manner of the judgement. For the judge is he that hath been all this while their advocate n 1. joh. 2.1. , to plead their suits by making intercession for them. And therefore when he comes to sit in judgement, he cannot go against his own pleading. He is their brother, and carries a most brotherly affection: and will he condemn his own brethren? he is their head, and hath performed all the offices of a head unto them, and can he then fail them, when they have most need of him? nay it is he that hath been judged for us on earth, and will he judge against us in heaven? what shall I say: he died for us to show his undoubted love, even that he might redeem us as a peculiar people to God, and will he fail us in the last act, when he should once for all accomplish his redemption for us? beside he hath already promised to acquit us in that day, and it hath been often confirmed both in the word and the sacraments and prayer: he hath left many pledges of his love with us, and therefore it were shameful unbelief to doubt his terror. What though he be terrible to wicked men? yet by judging in severity he hath not nor cannot lose the goodness of his own mercy: what should we fear him judging in his power, when we have felt salvation in his name? beside the manner of the judgement shallbe in all righteousness and mercy. Thou shalt not be wronged by false witnesses, nor shalt thou be judged by common fame or outward appearance: the judge will not be transported with passion or spleen, nor will he condemn thee to satisfy the people: and beside there shall be nothing remembered but what good thou hast sought or done. And not the least goodness but it shall be found to honour and praise at that day. And if it were such a favour to a base subject if the King should take notice of him to love him and should in an open Parliament before all the Lords and commons make a long speech in the particular praises of such a subject: what shall it be, when the Lord jesus, in a greater assembly than ever was since the world stood, shall particularly declare Gods everlasting love to them, and recite the praises (with his own mouth) of all that hath been good, in thy thoughts, affections, words or works throughout all thy life, or in thy death? especially if thou add the singular glory he will then adjudge thee too, by an irrevocable sentence. And so we come to the second appearance, viz. the appearance of christians in glory. Then shall ye also appear with him in glory. The glory that shall then be conferred upon Christians may be considered either in their bodies or in their souls or both. The glory of Christians, first in their bodies. The glory of their bodies after the resurrection is threefold. For first they shall be immortal, that is in such a condition as they can never die again or return to dust. For this mortal then shall put on immortality o 1. Cor. 15.53. Secondly, they shall be incorruptible. That is not only free from putrefaction, but also from all weakness, both of infirmity and deformity. For though it be sown in weakness, yet it shall be raised in power, though it be sown in dishonour and corruption yet it shall be raised in honour and incorruption p 1. Cor. 15.42 43. . Thirdly, they shall be spiritual not that our bodies shall vanish into ghosts or spirits: but because they shall be at that day so admirably glorified and perfected, that by the mighty working of God's spirit, they shall be as able to live without sleep, meat, marriage or the like, as now the Angels in heaven are: and beside they shall be so admirably light and agile, and swift, that they shall be able to go abroad with unconceivable speed, in the air or heavens, as now they can go surely on the earth q 1. Cor. 15.44. . The glory upon the soul, shall be the wonderful perfection of God's image in all the faculties of it. Then shall we know the secrets of heaven and earth. And then shall our memories will and affections be after an unexpresseable manner, made conformable unto God. The glory upon both soul and body, shall be those rivers of joys and pleasures for ever more. And thus shall the man be glorified that feareth the Lord. The consideration of this glory, may serve for diverse uses. First let us all prey unto God, upon the knees of our hearts, from day to day, that as he is the father of glory, so he would give unto us the spirit of revelation, that the eyes of our understanding might be enlightened, to know in some comfortable measure, and that we might be able with more life & affection, to meditate of the exceeding riches of this glory r Eph. 1.17.18. and inheritance to come. Our hearts are naturally herein exceeding both dull and blind: marvelous unable with delight and constancy to think of these eternal felicities: and this comes to pass by the spiritual working of sathan, and the deceitfulness of sin, and too much employment and care about earthly things. But a christian that hath so high a calling, and hopes for such a glorious end, should not allow himself in that deadness of heart: but as he gaineth sense by prayer in other gifts of grace, so should he strive with importunity and constancy, wrestling with God, without intermission, so as no day should pass him, but he would remember this suit unto God, till he could get some comfortable ability, to meditate of this excelling estate of endless glory. Secondly, this should make us to be patient in tribulation s Rom. 5.2.3.4. , and without murmuring or grieving, to endure hardness t 2. Tim. 2.3. , and temptations in this world. For they are but for a season, u 1. Pet. 1.6. though they be never so manifold or great: and the afflictions of this present life are not worthy of the glory to be revealed x Rom. 8.18. . though we might be dismayed while we look upon our crosses, and reproaches, and manifold trials, yet if the Lord let us have access unto this grace y Rom. 5.2. , to be able soundly to think of the glory to come, we may stand with confidence, unapalled, and with unutterable joy, look up to the glory we shall shortly enjoy, when the trial of our faith being more precious than the gold that perisheth shall be found unto honour and praise through the revelation of jesus Christ z 1. Pet. 1.7. . Yea what were it to lose, (not some of our credits, or our goods) but even our lives seeing we are sure to find them again with more than a hundred fold advantage, at the time when Christ shall come in the glory of his father, to give unto all men according to their deeds. Besides we must know that there is no talking of sitting at Christ's hand, Mat. 16.24. ult. in glory, till we have asked ourselves this question, whether we can drink of the cup he drank of, and be baptised with the baptism he is baptised with a Mark 10.37. etc. . And then if we can suffer with him we shall reign with him: b 2. Tim. 2.12. and shall be glad and rejoice with exceeding joy when his glory shall appear. And in the mean while the spirit of glory and of God resteth on you c 1. Pet. 4.13.14 . Thirdly, seeing Christ will receive Christians into such glory, it should teach us to receive one another d Rom. 15.7. , into both our hearts and houses. Why shouldst thou be ashamed or think it much with all love and bounty, and bowels of affection to entertain and welcome, the heirs of such eternal glory? Oh if thou couldst but now see but for a moment, how Christ doth use the souls of the righteous in heaven, or will use both body and soul at the last day, thou wouldst for ever, honour them whom Christ doth so glorify, and make them now thy only companions, whom thou shouldest see to be appointed to live in such felicity for ever. Fourthly, the thought of this glory, should win us to a care to be such as may be capable of it. Qu. What must we do that we may have comfort, that we are the men shall partake of this glory, What we must do that we may be assured of the glory of heaven. and speed well in the day of jesus Christ? Ans. First, Every one that would have this hope must purge himself as Christ is pure: e 1. joh. 3.3. we must be much in the duties of mortification. For no unclean person can enter into the kingdom ●f glory. And unclean we are all, till we be washed in the blood of Christ by justification, and bathed in tears of true repentance by mortification. It hath been observed before, that if we would not have the Lord to judge us, we must judge ourselves f 1. Cor. 11.34. . And if we would not have Christ to take unto him words against our souls, we must take unto us words g Hos. 14.3. against our sins to confess and bewail them in secret. Secondly, we must labour for the assurance of faith. 'tis faith that is the evidence of the things not seen h Heb. 11.1. . 'tis faith that shall be found to honour and praise in the revelation of jesus Christ i 1. Pet. 1.7. , It is faith to which the promise of eternal life is made k job. 3.18. . Thirdly, we should labour to get unto ourselves the benefit of a powerful preaching ministry, for thereby our hearts may be wonderfully stirred up to see the glory of sincerity on earth, and it will open a wide door to behold as in a mirror the glory to come with an open face, changing us into the same image from glory to glory by the spirit of God. I say not that this is of absolute necessity as the former are, but it is of wonderful expediency. Fourthly, we must be circumspect and watchful, in special manner attending to our own hearts that we be not at any time oppressed with the cares of this life, or voluptuous living l Luke 21.34.36. , if ever we would be able to stand in the day of judgement, and escape the fearful things that are to come: especially we must look to ourselves in these things lest that day come upon us at unawares. Fiftly, Do we look for the mercy of our Lord jesus Christ into eternal life? then we must (as the Apostle Jude showeth) edify ourselves in our most holy faith, praying in the holy Ghost, and keep ourselves in the love of God, m jud. 20.21. we must be afraid of whatsoever may estrange the Lord from us, or any way darken the sense of his love. For we may be assured, if we have his favour and walk before him in the sense of it, we shall have glory when we die. Likewise, praying in the holy Ghost, with constancy and frequency doth marvelously enrich a Christian, both with the first fruits of glory, even glorious joy on earth, and with the assurance of fullness of glory in heaven. Sixtly, the Apostle john seems to say if love be perfect in us, we shall have boldness in the day of judgement n 1. joh. 4.17. . As if he would import, that to be inwardly and affectionately acquainted with Christians on earth, is a notable means to procure us gracious entertainment with Christ in heaven: especially if we perfect our love, and grow to some Christian ripeness in the practice of the duties of love in a profitable fellowship in the Gospel. It is good discretion, to grow as great as we can with Christians, that so we may win the favour of Christ. Lastly, the Apostle Paul shows in the second to the Romans, that they that seek glory and honour and immortality, and everlasting life, must be patient in well doing. For they shall be rewarded according to their works. And to every man that doth good, shall be honour and glory, and power, to the jew first and also to the Grecian o Rom. 2.6.7.10. . For all that have any tidings of salvation in the Gospel, or look for that blessed hope and appearing of that glory of the mighty God, must live soberly, righteously and godly in this present world p Tit. 2.11.12.13. . Without holiness no man shall see God q Heb. 12.14. . And therefore we should be abundant in the work of the Lord, forasmuch as we know, that our labour shall not be in vain in the Lord r 1. Cor. 15. ult. . And thus far of the glorious appearance both of Christ and Christians. And thus also of the first rule of life, namely the meditation of heavenly things. Verse 5. Mortify therefore your members which are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry. Th●se words with those that follow to the tenth verse, The division of this part of the Chapter. contain the second principal rule of holy life, and that is the mortification of evil. These evils to be mortified are of two sorts, for either they are vices that concern ourselves most, or else they are injuries, that concern the hurt of others also. Of the mortification of vices he entreats v. 5.6.7. of the mortification of injuries he entreats, v. 8.9. In the first part viz. the exhortation to the mortifying of vices, I consider first, the matter about which he deals, and the reasons. The matter is in verse 5. and the reasons v. 6.7. In the fift verse there are two things. Division of the verse. First the preposition of mortification, in these words mortify therefore your members that are on earth. Secondly, a catalogue of vices to be mortified, or the enumeration of certain special sins a Christian should be careful to keep himself from, viz. fornication, uncleanness, etc. The necessity of mortification. The general consideration of the whole exhortation to mortification, should imprint this deeply in our hearts, that unless we do repent of those sins have been in our natures and lives and be careful to flee from the corruptions that are in the world, we shall never have comfort that we are accepted with God. We should bring to the particular opening of all the verses, a mind resolved of the general. And to quicken us a little the more, to the respect of this doctrine, and to enforce the care of parting with our sins, I will briefly touch by the way some few reasons, why we should be willing to entertain all counsel that might show us any course to get rid of sin. First, our vices are the fruits of our corrupted nature. They arise not from any noble or divine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds, Gal. 5.19. when we are inclined or tempted to vice: we should say within ourselves, this evil proceeds not from any thing that might declare greatness, or true spirit in a man: what is passion or lust or covetousness, but the base work of the filthy degenerated flesh? Secondly, our vices are the only things that defile us, and make us loathsome before God and men. 'tis not mean clothes, or a deformed body, or a poor house, or homely fare, or any such thing that makes a man truly contemptible: no, no, it is only sin can defile s Mat. 15.19. : and bring that which is true contempt. Thirdly, the bond and forfeiture of the law or covenant of works lieth upon the back of every man that lives in sin without repentance. For the law is given to the lawless and disobedient (as the Apostle shows) to ungodly and sinners, to whoremongers, and liars, and to all that live in any sin contrary to wholesome doctrine t 1. Tim. 1.9.10 . Fourthly, are not strange punishments to the workers of iniquity? is not destruction to the wicked? u joh 31 2.3. what portion can they have of God from above? and what inheritance from the almighty from on high? the hearts of holy men that have considered the fearful terrors of God denounced in scripture against the vices of men, have even broke within them, and their bones have shaken, for the presence of the Lord, and for his holy word. x jer. 23.9. Fiftly, Christ will be a swift witness y Mal. 3.7. against all fearless and careless men, that being guilty of these vices or the like, make not speed to break them of by repentance. Lastly, know ye not that the unrighteous shall not enter in to the kingdom of heaven? z 1. Cor. 6.9. be not deceived for these things the wrath of God cometh upon the children of disobedience. Eph. 5.6. Now I come to the words particularly. Therefore] This word carries this exhortation to something before. If it be referred to our rising with Christ, v. 1. than it notes that we can never have our part in Christ's resurrection, till we feel the virtue of his death killing sin in vs. If it be referred to the meditation of heavenly things, than it notes that we can never set our affections on things that are above, till we have mortified our members that are on earth. The corruption of our natures and lives are the cause of such disability to contemplate of or affect heavenly things. And as any are more sinful they are more unable thereunto. If the word be referred to the appearance of Christ in the former verse, than it imports that mortification is of great necessity unto our preparation to the last judgement, and will be of great request in the day of Christ. Mortific] To mortify is to kill, or to apply that which will make dead. The Lord works in matters of grace, God works by contraries. in the judgement of flesh and blood by contraries. Men must be poor, if they would have a kingdom, a Mat. 5.3.4. men must sorrow if they would be comforted. Men must serve if they would be free b joh 8. . And here, men must die if they would live. God's thoughts are not as man's, but his ways are higher than man's ways, as the heavens are higher than the earth c Esay 55.10. . Which may teach us as to live by faith, so not to trust the judgement of the world or the flesh in the things of God. But the manifest doctrine from this word is this, that true repentance hath in it the mortification of sin. And so it implies diverse things. First, that we must not let sin alone till it die itself, Note but we must kill sin while it might yet live. It is no repentance to leave sin when it leaveth us: or to give it over when we can commit it no longer. Secondly, that true repentance makes a great alteration in a man. Thirdly, that it hath in it, pain and sorrow. men use not to die ordinarily without much pain, and sure it is sin, hath a strong heart, Note. it is not soon killed: it is one thing to sleep, another thing to die: many men with less ado get sin asleep, that it doth not so stir in them, but alas, there must be more ado to get it dead, by true mortification. Fourthly, true repentance extinguisheth the power of sin and the vigour of it. It makes it like a dead corpse, that neither it stirs itself, nor will be stirred, by occasions, persuasions commandments or strokes. It is a wonderful testimony of sound mortification when we have gotten our old corruption to this pass: and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with us: especially if we strive with God and be earnest with spiritual importunity, watching the way of our own hearts, to wound sin so soon as we see it begin to stir. Yet I would not be mistaken as if I meant that a Christian could attain such a victory over sin, that it should not be in him at all, nor that he should ever be stirred with the temptations or enticements or occasions of evil. But my meaning is, that in some measure and in the most sins a Christian doth find it so, and in every sin his desire and endeavour is daily to have it so. And his desire is not without some happy success, so as sin dieth or lieth a dying every day. But here a question may arise: Que. Did not the Apostle grant they were dead before, and if they were dead to the world, they were without question dead to sin also, how then doth he speak to them to mortify sin, doth it not imply they had not been mortified before? I answer, the Apostle may well use this exhortation for diverse reasons. Ans. First, many of them perhaps were dead but in appearance: they professed mortification but were not mortified. Secondly, it might be some of them had begun to use some exercises of mortification, but had not finished their mortification: sure it is, and we may see it by daily experience, that many being won by the word, and smitten with remorse, have sometimes the pangs of sorrow for their sins, but quickly are a weary of seeking sorrow in secret for sin: they give over, before they have soundly and sufficiently humbled their souls. But may some one say, how long should we continue our sorrows, Que. Ans. or how long should we judge ourselves in secret for our sins? I answer: thou must not give over thy sorrows. First, We must continue sorrowing till we find four things. Rom. ●. till the body of sin be destroyed. That is till that general frame of sinfulness be dissolved till I say thou have set some order in thy heart and life, so as the most sins thou didst before live in, be reformed. Secondly, it were expedient thou shouldest still seek to humble thy soul, till thou couldst get as much tenderness in bewailing thy sins, as thou wert wont to have in grieving for crosses, till thou couldst mourn as freshly for piercing God's son as for losing thine own son d Zach. 12.10. . Thirdly, thou must sorrow till thou find the power of the most beloved and rooted sins to be in some measure weakened and abated. Fourthly, thou dost not well to give thy sorrows over, till thou find the testimony of jesus in thy hart, that is till God answer thy mournful requests of pardon, with some joys in the holy Ghost, and the dews of heavenly refreshings. Que. But will some one say, must we lay all aside and do nothing else bu● sorrow till we can find all those things. Ans. Ans. I mean not that men should neglect their callings all this while, or that they should carry an outward countenance of sorrowing before others, or that they should all this while afflict their hearts with discontentment or the like. For when the Apostle, wills men to pray always, he means not that they should do nothing but pray. But he would have them to keep a set course of praying every day and beside to watch to all the extraordinary occasions or opportunities of prayer, which being done a Christian may be truly said to pray continually: though otherwise he follow his calling diligently. The like I say of sorrowing always. But that I may express my meaning distinctly. I think, till thou canst attain the former things thou must observe these rules. What it is to sorrow continually? First, thou must lay aside thy recreations and carnal rejoicings, for this the Apostle james imports when he saith, Let your laughter be turned into heaviness, and your joy into mourning e jam. 4.9. . Secondly, thou must beg sorrow at God's hand every day constantly in the times set apart for prayer, till the Lord give thee rest to thy soul by granting the things before mentioned. Thirdly, thou must not neglect the times of special fasting and humiliation, if the Lord call thereunto f Esa. 22.12. . Lastly thou must use special sobriety in the restraint of thy liberty in earthly things, and be watchful to make use of all opportunities of softening thy hart. These things being observed thou mayst seem unto men not to sorrow, and mayst follow thy calling seriously, and yet be truly said to sorrow always. Thus of the second reason why the Apostle exhorts still to mortification. Thirdly, the dearest and humblest servants of God, may be called upon to mortify their members that are on earth, though they have truly and soundly repented of sin before, by reason of the evils of every day, with daily and a fresh even after calling break out in their hear●s and lives: and for which they must still renew their repentance. For their first repentance only delivers them from sins past: they must renew their mortification, as their corruptions are renewed. Why sins are called members? Members] It is certain by members on earth, the Apostle means sin, and that fitly. For first, actual sins in relation to original sin, are as so many members that grow from it. Secondly, by a Metonymy of the subject, sin may be called our members, because it is brought into action by the help and service of our members. Thirdly, if the Apostle had spoken to wicked men, he might well have called sin their members, because they love sin as they love their members: and therefore to take away their sin, is to pull out their eyes, or to cut of their hand or feet, as our Saviour shows g Mat. 5.29. etc. . Fourthly, sins in the Colossians and so in all the faithful, may be here called members comparatively, with the body of sin mentioned Col. 2.12. as if the Apostle should say, the body of sin is already cast off and destroyed in you by your former repentance, but yet there remains some limbs of sin, some members of it, these resist: and in this sense we may here note a lively difference between sin in wicked men and sin in godly men. Difference between sin in the godly and in the wicked. For in wicked men there is the whole body of sins, that is all their sin, unremitted and unrepented. But in godly men, the body of sin, even the greater number of their sins they have abandoned: only some few members of their sins remain, which every day molest them. But before I pass from these words, two things are further to be noted. First, that he saith, your members. Secondly, he addeth which are on earth. Your] the Apostle saith well your members: for indeed properly our sins are our own, and nothing else. Which are on earth] they are also well said to be on earth: because they are signs of the earthly man, and because they tend only to earthly pleasures and contentments, and because men with these unrepented of, are not admitted into Heaven. Thus of the general proposition. Now follows the catalogue of sins to be mortified: before I enter upon the particular consideration of them, something may be learned from the Apostles order, First, he teacheth men to reform their own personal vices & then orders them for mortifications of injuries to other men: Vicious persons will be injurious persons. sure it is, that every filthy person, will be an injurious person: and till men repent of their lusts and other such like personal corruptions they will never cease to be injurious to other men. And ordinarily, men that are notable for malice, or blasphemy that is cursed speaking, and such like sins as the Apostle after names, they are exceeding vicious persons otherways. Instance but in such as reproach God's servants: Note. mark it both in city and country, who are they that raise and vent all slanders and strange reports, concerning such as preach or profess the Gospel of jesus Christ in the truth and sincerity of it: I say mark them particularly: for my own part, in my little observation, I have found them always, either to be papists or superstitious persons, or drunkards, or notable whoremasters and filthy persons, or people guilty of other notable crimes, indeed sometimes their abominations are not so commonly and publicly discoursed of, because either they are men of greater place, or else their vices are more covered over and gilded with cunning pretences: yet seldom falls it out, but their wickedness is commonly known: and many times Gods children that are unjustly touched, could upon sufficient grounds detect strange abominations in their adversaries, and this was unto David usually a strong argument of comfort, that his adversaries were men whom he knew to be workers of iniquity. And thus much from the order of these catalogues. The sins here reckoned up, are sins either against the seventh commandment, Viz. fornication, uncleanness, inordinate affections, or against the tenth commandment, evil concupiscence: or against the first commandment covetousness which is idolatry. First of the sins against the seventh commandment: I might here observe, in that they are placed in the first place, that God would have Christians to be especially careful to preserve their chastity. For this is one thing principal in the will of God concerning our sanctification, that we should abstain from fornications h 1. Thes. 4.34. , and that every one should know how to possess his vessel in holiness and honour. And to this end hath the Lord given us so many precious promises, that we might resolve to cleanse ourselves from all filthiness both of flesh and spirit i 2. Cor. 7.1. , now in the handling of these sins against the seventh commandment here mentioned I will keep this order. First, I will particularly entreat of the nature and effects of each of these three sins, and generally make use of all together, and therein show the remedies against all sins of uncleaneness. Fornication] There is fornication in title only, as when victuallers were called by the name of Harlots. Secondly, there is a metaphorical kind of fornication, or allegorical. So wicked men are said to be bastards k Heb. 12. , and the jews were borne of fornication l Hos. 1. , Thirdly, there is spiritual fornication: and so idolatry is fornication, and so usually termed, both by the Prophet Hosea, and the Apostle in the Revelation. Lastly, there is corporal fornication: and that sometimes notes whoredom in the general, and sometimes it notes that filthiness that is committed actually by unmarried persons: and this later kind of filthiness was exceeding common among the Gentiles, in all nations, especially where it was committed, with such as professed to be whores. And so it was an effect of that horrible blindness into which the nations fell, upon their idolatry: But I suppose it may be here taken for all Adultery and whoredom. And then I come to the reasons which may be collected against this sin, Reasons against whoredom. out of several Scriptures: and generally it is worthy the noting, that ever the more the world lessens the hatefulness of this sin, the more the holy Ghost aggravates it it: as here it is set in the forefront that the first and greatest blows of confession and prayer might light upon it. But I come to the particular reasons against fornication. 3. It defiles a man m Mat. 15. worse than any leprosy: it is filthiness in a high degree of hatefulness. 2. It makes a man or woman, unmeet and unworthy all Christian society. as the Apostle shows, if any that is called a brother be a fornicator, with such a one eat not n Cor. 5.9. . 3. It is one of the manifest works of the flesh o Gal. 5. . p Eph. 5.4. 4. It is so hateful that it ought not once to be named among Christians. 5. It brings with it horrible dishonour. If a thief steal to satisfy his soul, because he is hungry, men do not so despise him: but he that committeth adultery with a woman is destitute of understanding: He shall find a wound and dishonour and his reproach shall never be put away a Prou. 6.33. . It is better be buried in a deep ditch, then to live with a whore r Prou. 23.27. . 6. It utterly makes shipwreck of innocency and honesty. A man may as well take fire in his bosom, and his clothes not be burnt: or go upon coals and his feet not be burnt, as go into his neighbour's wife, and be innocent s Prou. 6.27.29 , the strange woman, increaseth transgressors amongst men t Prou. 23.28. . 'tis impossible to be adulterous and honest. 7. 'tis a sin of which a man or woman can hardly repent, for whoredom and wine as the Prophet notes take away their heart a Hos. 4.11. . The guests of the strange woman are the most of them in hell b Prou. 9 ult. , for the wise man further avoucheth, surely her house tendeth to death and her paths unto the dead c Prou. 18. . 8. It will bring God's curse upon a man's estate: many a man is brought to a morsel of bread by it d Prou. 6.26. . Yea it may bring a man into almost all evil in the midst of the congregation e Prou. 6.26. , for fornication is a fire that will devour to destruction a Hos. 4.11. , and root out all a man's increase f joh. 31.11.12 , and therefore to be accounted a wickedness and iniquity to be condemned. 9 By this sin a man may make his house a very stews: the Lord may justly plague his filthiness, in his terrible wrath, suffering his wife, children, or servants also to defile his house with like abominations. 19 If it were not otherwise hateful, yet this is sure it will destroy a man's soul g Prou. 6.32. . Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter, hath diverse reasons against this sin h 1. Cor. 6. . First, the body was made for the Lord as well as the soul i v. 13. . Secondly, the body shall be raised at the last day to an incorruptible estate k v. 14. . Thirdly, our bodies are the members of Christ l v. 15. . Fourthly, he that coupleth himself with an Harlot, is one body with an Harlot m v. 16. . Fiftly, this is a sin in a special sense against our own bodies n v. 18. . Sixtly, the body is the temple of the holy Ghost o v. 19 . Finally, the body is bought with a price and therefore is not our own. These reasons should effectually persuade with Christian minds, to abhor and avoid this wretched sin: and those that are guilty of it, should make haste by sound repentance to seek forgiveness, having their souls washed in the blood of Christ: for howsoever for the present they live securely through the methods of Satan, and the deceitfulness of sin, yet may they be brought into the midst almost of all evils before they be aware p Prou. 5.14. . Let them assure themselves that th●●nd will be bitter as wormwood, and sharp as a two edged sword q Prou. 5.4. , for he that followeth a strange woman, is as an ox that goeth to the slaughter, and as a fool to the stocks for correction: till a dart strike through his liver, as a bird hasteth to to the snare, not knowing that he is in danger r Pro. 7.22.23. , for if the filthy person could escape all manner of judgement from men, yet it is certain that whoremongers and adulterers God will judge s Heb. 13.4. , but because God for a time holdeth his tongue, therefore they think God is like them: but certainly the time hasteth, when the Lord will set all their filthiness in order before them, and if they consider not, he will cease upon them when no man shall deliver them t Psa. 50 21.22 : especially they are assured to lose the Kingdom of Heaven, and to feel the smart of God's eternal wrath, in the lake that burneth with fire and brimstone u 1. Cor 6.9. Eph. 5.5. Reu. 21.8. & 22.15. : neither let them applaud themselves in their secrecy, for God can detect them, and bring upon them the terrors of the shadow of death, when they see they are known * job. 24.15.17 , the heavens may declare their wickedness, and the earth rise against them. x job. 20.26. and the fire not blown may devour them. Neither let any nurse themselves in security in this sin, under pretence that they purpose to repent hereafter: for they that go to a strange woman seldom return again: neither take they hold of the way of life y Prou. 2.18. , for whoredom takes away their heart z Hos. 4.11. . If they reply that David did commit adultery and yet did return? I answer, it is true, of many thousand adulterers, one David did return, but why mayest thou not fear thou shouldest perish with the multitude, did not return? beside when thou canst show once David's exquisite sorrows and tears, I will believe thy interest in the application of David's example. Uncleanness] by uncleanness here I suppose is meant all external pollutions or filthinesses, Seven kinds of uncleanness, besides whoredom. besides whoredom. As first with devils, and that either sleeping, by filthy dreams, or waking as is reported of some witches. Secondly with beasts and this is buggery. Thirdly, with men, and that is Sodomitry. Fourthly, with our own kindred, and that is incest. Fiftly, with more wives than one and that is polygamy. Sixtly with ones own wife, by the intemperate or intempestive use of the marriage bed, as in the time of separation. Seventhly, with a man's own self, as was Onans sin, or in like filthiness, though not for the same end. These as the Gentiles walk in the vanity of their minds, Eph. 4.17. R●m. 1.24.26.27 29. etc. their cogitations are darkened, they are strangers from the life of God, through their ignorance and hardness of heart, being for the most part, past feeling, and many of them delivered up to a reprobate sense, as ascourge of other sins and and foul vices, which abound in them, these are the shame of our assemblies: and many times visited with secret and horrible judgements. Inordinate affection] the original word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. notes internal uncleanness especially the burning and flaming of lust though it never come to action, or the daily passions of lust, which arise out of such a softness or effeminateness of mind, as is carried and fired with every occasion, or temptation: this is the lust of concupiscence a 1. Thess. 4.5. , and howsoever the world little cares for this evil, yet let true Christians strive to keep their hearts pure and clean from it, for they were as good have a burning fire in them b 1. Cor 7.9. . Secondly, those lust's fight against the soul c 1. Pet. 2.12. , they wound and pierce the conscience. Thirdly, the devil begins the frame of his work in these: he desires no more liberty, then to be allowed to beget these lusts in the hart. He is not called the father of lusts d job. 8.44. , for nothing: he can by these inordinate thoughts and affections, erect unto himself such strong holds, e 2. Cor. 10.5. was nothing but the mighty power of God, can cast down. Fourthly, the Apostle saith, lust is foolish, and noisome and drowns men in perdition f Tim. 6.9. . Fiftly, they hinder the efficacy of the word: that's the reason why divers men & women, are ever learning & are never able to come to the knowledge of the truth? even this, they are carried about with diverse lusts. Sixtly, they greatly purge upon faith and hope: they hinder or weaken the trust on the grace of God brought us by jesus Christ: and therefore the Apostle Peter counsels Christians not to fashion themselves according to the lusts of their former ignorance g 1. Pet. 1.13.14. . Seventhly those monstrous crimes mentioned in the first to the Romans, grow originally from these lusts h Rom. 1.24. . The uses of all these together, now follow. And first we may hence see great cause of thankfulness, uses. if the Lord have delivered us and kept us from these monstrous abominations, and especially if the Lord have made us sincere to look to and pray against, and in some happy measure to get victory over those base lusts of the heart and evil thoughts: if there were nothing else to break the pride of our natures, this should, to consider seriously what monstrous devilish filthiness, Satan hath wrought others too, and if God should leave us, might bring the best of us to. But especially this should teach us to use all possible remedies against these or any of these uncleanesses. Remedies against uncleanness. The first sort of remedies. The remedies are of two sorts. First, for such as have been guilty of any of the former uncleanesses. Secondly, for such as would preserve themselves against them, that they might not be defiled with them. There are two principal remedies for the unclean person. The first is marriage or the right use of it, if it be in single persons, they must remember the Apostles words, it is better to marry then to burn i 1. Cor. 7.9. , and if they be married, they must know, that the love of their husbands or wives, is the special help to drive away these impure pollutions: for such is the counsel of the holy Ghost in the fifth of the proverbs to them that are infected with these vicious and predominant inclinations k Prou. 5.15. & 21. , and if they find (as it is certain every unclean person doth find) want of love to their own husbands or wives, then must they beg affection of God by daily and earnest prayer. But in the second place unclean persons must know that marriage alone will not serve turn, but they must add repentance: for lamentable experience shows, that marriage without repentance abates not the power of lust. And therefore such as would deliver their souls from the vengeance to come due unto them, for uncleanness whether inward or outward, must seek to God and with many prayers and tears beg pardon: they must be washed from filthiness by the blood of Christ, and the tears of true repentance. Neither let men deceive themselves a little sorrow will not serve turn for these pollutions, and therefore the Apostle useth the word washed l 1. Cor. 6.9.11. , to note the repentance of the Corinthians from these and such like sins. Now there can be no washing without water, neither will a drop or two serve turn. The second sort of remedies. Secondly, that those that are not guilty may be preserved against uncleanness, these things are of great use and profit. First, the word of God and the sound knowledge of it, for saith the Lord in the second of Proverbs: If thou wilt receive my words, and hide my commandments within thee: if thou callest after knowledge and criest for understanding if thou seekest her as silver, and searchest for her as for treasures, then shall counsel & understanding preserve thee, & deliver thee from the evil way and from the strange woman, Prou. 2.1.3.4.11.12.16.17. which flattereth with her words, and forsaketh the guide of her youth, and forgetteth the covenant of her God. and hereunto agreeth David: for propounding this question, by what means a young man might cleanse his heart, he answereth, by taking heed to the word m Psal. 119.9. . So Saint john speaking to the young men, saith, the word of God abideth in you, and ye have overcome the wicked one n 1. joh. 2.14. . Secondly, meditation is another great preservative: wouldst thou remove wickedness from thy flesh, even all the vanities of youth? then thou must remember thy creator in the days of thy youth o Eccl. 11. ult. with 12.1. . Thou must much and often think of the Lord God, that made thee, not that thou shouldest wallow in the mire of these swinish pollutions. Besides it is profitable to force thy hart to the often meditation of thine own mortality: that the thoughts of thy death, may be a kind of death to thy lusts: this the Apostle Peter implies, when he saith, as strangers and pilgrims abstain from fleshly lusts: manifestly importing, that if we did seriously think that we are here but strangers and pilgrims, it would tame the violence of these hateful lusts. Also we should much ponder upon the examples of such as have sinned, and the Lord hath fearfully visited them both for and in their sin, for all those things came unto them for ensamples and were written to admonish us upon whom the ends of the world are come p 1. Cor. 10.6.8.11. . The third preservative, is daily, earnest and constant prayer unto God against them. And if we feel the beginning to rise in us, we should labour for special sorrows, even, with grief of heart to rack and crucify them. Lust will not usually out of the soul if it get any footing, till it be fired out with confession and godly sorrow. And therefore the Apostle useth the phrase of crucifying the lusts of the flesh q Gal. 5.24. . And that prayer is a remedy the Apostles ownly practise shows, for when sathan buffeted him, he prayed unto God, and that thrice, that he might get the temptation to depart from him r 2. Cor. 12.9.9. . The fourth preservative, is to walk in love. I mean christian love to God's children: and such a love, as hath both affection and society, and spiritual employment in the furtherance of the Gospel. When the Apostle would charge the Ephesians to avoid fornication and all uncleanness, he doth first advise them, and that seriously, to walk in love? as knowing that the exercise of true christian love, s Eph. 5.2.3. breeds such contentment, and desire of holiness, that it mightily fenceth the heart against all base lusts whatsoever. For they cannot stand together: and usually such as are withdrawn by concupiscence are likewise withdrawn from all profitable fellowship with God's children. The fift preservative is, watchfulness, in the daily observing of the first motions of lust, and in carefulness in directing the heart into God's presence, devoting in our covenants and desires our thoughts and affections to God. Thus Solomon, when he would give direction against the whorish woman, adviseth My son give me thy heart and let thine eyes delight in my ways t Prou. 23.26.27. . The last preservative is, The causes and occasions of lust. to avoid the causes and occasions of lust and uncleanness. The first is idleness. This was one of the causes of the detested uncleanness of Sodom, as the Prophet Ezechiel shows u Ezech. 46.49 . And contrariwise diligence in our callings is a notable help to keep out inordinate desires, and vain thoughts, and commonly persons overtaken with uncleanness abound with idleness. The second is, fullness of bread, that is, by a synecdoche, excess in meats and drinks, either for the measure or daintiness of them. And contrariwise, to beat down down our bodies x 1. Cor. 9.27. , either by abstinence, or sobriety in the use of the creatures, is a notable means to quench and abate those flames if they be risen, and to keep them also from that special aptness to rise. The third is, the high estimation of earthly things, and the too great liking of them: for this love secretly brings in lust. Thus the Apostle to Timothy says, that the love of money and riches, breeds noisome lusts, which in short time drown man in perdition. y 1. Tim. 6.9. The like may be said of the estimation and too much viewing of apparel, beauty, etc. The fourth is ignorance and hardness of hart. For thus it was in those the Apostle mentions in the fourth to the Ephesians z Eph. 4.17.18. . That greediness to defile themselves with all sorts of uncleanness arose and increased in them by reason of the insensibleness of the heart, and the blindness and emptiness of their minds. And on the other side lust cannot get such a head, so long as any sound measure of knowledge is stirring in the mind, or tenderness remains in the heart, lust desires both a dark house and a dark mind. The fift is evil company. And therefore the holy Ghost gives this rule to those that would not be ensnared with the strange woman, walk thou in the way of good men and keep the way of the righteous. Prou. 1.20. The last is care for the flesh. It is the liberty men take not only to feed themselves in contemplative wickedness, but also to plod and cast about how to satisfy & fulfil their lusts, that doth so much confirm them in the custom of uncleanness. And therefore the Apostles counsel is, Rom. 13.14. take not care to fulfil the lusts of the flesh. Thus far of the sins of the seventh commandment. The sin against the tenth commandment follows. Evil concupiscence] This vice contains all sorts of evil thoughts and inclinations and desires, How evil concupiscence differs from inordinate affection. after any kind of pleasure, profit, honour, but especially lustful inclinations or thoughts. And it differs from inordinate affection, because inordinate affection hath in it principally the burning of lust and a kind of effeminateness, the soul being overcome and enthralled with the power of lust. Now I think this concupiscence notes, lust as it is in inclination or evil motion, before it come to that high degree of flaming, or consent: and it is well called evil concupiscence for there is a good concupiscence, both natural and civil and spiritual. There is a threefold good concupiscence. Natural, after meat, sleep, procreation, etc. civil, which is an ordinate desire after lawful profits and pleasures. Spiritual, and that is a lust for and after heavenly things. And so the spirit lusts against the flesh. Now that we may know the Apostle hath great reason, to counsel men to mortify evil thoughts though they never come to consent: these reasons may show. First, concupiscence in the very inclination and first thoughts is a breeder, it is the mother of all sorts of wickedness, if it be not betimes killed in the conception. jam. 1.14 15. The Apostle james shows, that concupiscence will be quickly enticed, yea it will entice and draw away a man, though from without it be allured with no object. And when it hath drawn a man aside, it will conceive, and breed with very contemplative pleasures, and when it hath conceived, and lain in the womb of the mind, and lain there nourished from time to time, unless God show the greater mercy, it will bring forth bring forth I say a birth of some notable external evil action, and when it hath gone so far, like an impudent beldame, it will egg on still unto the finiishing of sin, by custom in the practice, and so indeed (of itself) it will never leave, till it hath brought forth (as a second birth) death, and that both spiritual and eternal death, and sometimes a temporll death too. Secondly, if these lusts go no further than the inward man, yet sin may reign even in these. There may be a world of wickedness in a man, though he never speak filthy words, or commit filthy action. There is a conversing with the very inward lusts of the flesh a Eph. 2.3. , which may prove a man to be merely carnal and without grace, as well as outward evil life. Thirdly, this secret concupiscence may be a notable hindrance to all holy duty. Rom. 7. This was that the Apostle so bitterly cries out against in the seventh to the Romans. This was it, that rebelled so against the law of his mind: and when he would do any good, it would be present to hinder it. This is it whereby the flesh makes war and daily sights against the spirit b Gal. 5.17. , 'tis the lust after other things, that enters into man's hart and chokes the word and makes it unfruitful c Mark. 4.19. I●●s. 4.1.3.4. . What is the reason why many pray and speed not? is it not by reason of their lusts that sight in their members? Qu, But is there any man that is wholly freed from these? Ans. There is not. Every man hath in him diverse kinds of evil thoughts: but yet there is great difference: for than is a man's estate dangerous, when these lusts and evil thoughts, are obeyed d Rom. 6.11. , served e Tit. 3.3. , fulfilled f Eph. 2.3. , and cared for g Rom. 13.13. . For those are the terms by which the power of them in wicked men, are expressed, but so they are not in a child of God, that walks before God in uprightness. The consideration of all this may break the hearts of civil honest men. For hence they may see that god means to take account of their inward evil thoughts. And that if very concupiscence be not mortified, it may destroy their souls: though they be never so free from outward enormities of life. Paul while he was carnal, was unrebukable for outward conver, +sation, but when the law showed him his lusts and evil thoughts, Rom. 7.7. he then sawall was in vain. And covetousness which is idolatry] Now followeth the sin against the first commandment. And it is described both in itself and in relation to God. In itself it is covetousness: and in relation to God, it is idolatry. Covetousness is a spiritual disease in the heart of man, flowing from nature, corrupted, What covetousness is. and ensnared by sathan, and the world, inclining the soul to an immoderate and confident (yet vain) care after earthly things, for our own private good, to the singular detriment of the soul. Covetousness I call a disease: for it is such a privation of good, as hath not only want of virtue and happiness, but a position of evil in it, to be shunned more than any disease for as the text saith, it is an evil sickness. And this disease is spiritual; and therefore it is hard to be cured. No medicine can help it, but the blood of Christ. It is not felt by the most, but hated only in the name of it. The subject where this disease is, is the heart of man. For there is the seat or palace of this vice. And therefore S. Mark h Mark. 7.22. adds covetousness to those vices Saint Matthew had said did defile a man. The internal efficient moving cause of this evil, is nature corrupted. 'tis a sin every man had need to look too: for man's nature is stirred with it. i Psal. 4.7. It is an universal quaere, who will show us any good? and yet I say corrupted nature, for nature of itself is content with a little: it is corruption that hath bred this disease. The external efficient causes, are the devil snaring and the world tempting. The form of this evil is, an inclination to the immoderate and confident care of earthly things. I say inclining the soul, to take in the lowest degree of covetousness. For some have their hearts exercised in it, and wholly taken up with it: their eyes and their hearts, and their tongues, are full of it. Now others are only secretly drawn away with it, and daily infected with the inclinations to it. I add, moderate and confident care because honest labour or some desire after earthly things are not condemned. Only two things constitute this vice. First, want of moderation, either in the matter, when nothing will be enough to satisfy their having, or in the measure of the care, when it is a distracting, vexing continual care, that engrosseth in a manner all the thoughts and desires of a man. Secondly, carnal confidence, when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for. I add, yet vain, because let the covetous person, bestow never so much care, or attain to never so much success of his cares, yet as Solomon saith, He that loveth silver shall not be satisfied with silver, and he that loveth riches, shall be without the fruit thereof k Eccles. 5.9. . And after all his travail, his riches may perish whiles he looks on, or if they were more sure to continue, yet he shall not continue with them himself. For as he came forth of his mother's belly he shall return naked, to go as he came, and shall bear nothing away of his labour, which he hath caused to pass by his hand. In all points as he came so shall he go, and then what profit hath he that he hath travailed for the wind. The object of this care and desire, is earthly things. For if it were a covetousness or desire of the best things, or spiritual gifts, that were both commended and commanded l 1. Cor. 14.1. The effects of covetousness. . These words for his own private good, note the end of the covetous man's care. For if all this care for earthly things, were for God's glory or the good of the Church, it might be allowed. And I say for his good, because that he propounds to himself, though many times, when he hath gotten much together, the Lord will not let him have the use of it. Note the best thing in the description, is the effect of covetousness, and that is the singular detriment of the soul, which may appear diversly. For first covetousness doth infatuate and besot the mind of man, that it cannot understand. The Prophet Esay saith of those dumb and greedy dogs, that they could not understand: and he giveth the reason. For (saith he) they all look to their own way, every one for his advantage and for his own purpose and profit m Esay 56.11.12. . And Solomon seems to say that if covetousness be in the heart of a Prince, it will make him destitute of understanding n Prou. 28.16. . And it is certain (mark it) worldly minded persons are the most dull, and incapable persons in spiritual things, almost of all other sorts of men. For though they would get a little understanding while they are hearing, yet the cares of life presently chokes all. Secondly, covetousness pierceth the soul through with many a sorrow o 1. Tim. 6.10 . The covetous person is seldom or never free, from one notable vexation or other. His heart is troubled, and he will trouble his house also. As Solomon saith he that is greedy of gain troubleth his own house p Prou. 15.27. . All is continually in a tumult, of haste and hurry, what with labour, and what with passion and contention, the covetous man and his household never live at hearts ease and rest. Thirdly, covetousness and the desire to be rich bring into the soul, a wonderful number of temptations and noisome lusts, enough to damn him, if he had no other sins 1. Tim. 6.9. . Fourthly, it is here added that covetousness is idolatry: it makes a man an idolater. Mammon is the idol, and the worldling is the Priest that sacrificeth to mammon. Now the covetous man serves his mammon, with a twofold worship. For with inward worship, he loves, desires, delights in, and trusts in his wealth. And for his outward service, he spends all his time upon his idol, either in gathering or keeping, or increasing, or honouring it. Lastly what should I number particulars? covetousness? why the Apostle saith, it is the root of all evils. For there is almost no kind of sin but the sap of covetousness will nourish it. If the Lord had but the ripping up of the heart and life of a covetous person, and would describe his vices before us, oh what swarm of all sorts of evils could the Lord find out? well, let us be assured of this general, that howsoever covetous persons may colour matters yet indeed they are wonderful vicious persons. Neither are their sins the fewer or lesser, because they discern them not: for the dust of earthly profits, hath put out their eyes, they cannot see nor discern, as was before showed. Qu. But who is covetous? for all men while they cry out against the sin, deny that they are covetous. The signs of a covetous man. 'tis rare to find any covetous person, that will confess that he is covetous. And therefore for answer hereunto, it will not be amiss out of the word of God to show the signs of a covetous man. The first sign of a covetous man, is the desire to have the sabbath over, that he might be at his worldly affairs. A covetous man thinks all the time set apart for God's service exceeding tedious and long. And he hath a great inward boiling of desire to have such times and employments past. The sabbath is wonderful burdensome to a worldly mind, especially if he be restrained from worldly employments. The Prophet Amos bringeth in the covetous man of his time, saying thus in the discontentment of their hearts, when will the new Moon be gone that we may sell corn, and the sabbath that we may set forth wheat? Prou. 28.16. 1. Thes. 4.6. The second sign of covetousness, is oppression and fraud. When men to compass gain, care not how they vex and rack the poor or such as live under them: or in buying or selling (out of greediness of gain) cirumvent and pill, and defraud others, by customary lying, or false weights, measures, or balances, or any other fraudulent course: This is an evil covetousness. Usury also, that is a desire to increase riches by interest, is a palpable sign of covetousness, especially in these times, when the sin of usury is so universally condemned: for if men were not besotted with the love of riches, they would not dare to live in such a damned sin, but I think all men easily know that usurers are covetous and therefore I need not prove it. The third sign of covetousness, is greedy, and distracting care. I mean such a care as devours a man's thoughts, that every day will keep possession in a man's soul and run in his mind continually, both sleeping and waking. Plodding and carking cares, and this may be discerned by comparing these cares with our care for eternal things. When we have more care for this world then for heaven, we need go no further, but resolve upon it, covetousness hath deceived vs. Neither do I mean that they only are covetous, that immoderately disquiet themselves with continual cares for getting of treasures and the superfluities of abundance. For it is sure that covetousness may be in us in a high degree, though our cares be but about things that are necessary, as about the things we must eat or put on. As the comparing of the 15, verse of Luk. 12. with v. 21.22. will show. Luke 12.15.21.22. Now the care for necessaries, is not simply forbidden, because we are bound to use the means with diligence and carefulness: but the care that is a sign of covetousness, may be discerned by the very terms the Evangelist Saint Luke useth to describe it by. For in the 22 verse, v. 22. our saviour saith, take no thought for your life, etc. and by taking thought he notes a perplexed inward sorrowful and fearful care about life and the things thereof. v. 26. And verse 26. he saith, why take ye thought for the raiment? as if he would have us note that it is a property of covetous cares, to be deeply drowned in perplexity, even about trifles, and small matters: and surely we may observe worldly minded people, and one would wonder to see how they vex and disquiet themselves▪ about every mean occasion, especial if there be the least colour of any profit or loss towards. Again, our Saviour upbraideth those that are carried with those cares, v. 28. that they have but a little faith: whereby he shows that then our cares are faulty and arise from the infection of covetousness, when they are raised by unbelief and mistrustfulness of God's providence, or promise. Lastly in the 29. verse, our Saviour saith thus, Therefore ask not what ye shall eat or what ye shall drink, v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. neither stand in doubt, or as you may see it rendered in the margin, neither make discourses in the air: and by these last words he notes another property of a covetous person, and that is when he hath his head tossed with cares or fears, either about the compassing of his profits or preventing of losses, etc. he is so full of words and many questions, what he shall do, and how he shall avoid such and such a loss, that he hath never done either moaning himself, or consulting to no purpose, in things that either cannot be done, or not otherwise, etc. Or it may note this endless framing of projects for the compassing of his desires. Thus of the signs. Yet notwithstanding these signs, I must needs confess that covetousness it not easily discerned, both because it is an inward distrust in the spirit of a man, and also because their comes to this vice usually feigned words r 2. Pet. 2.3. , to hide it from the view of others, or subtle thoughts and evasions to blindfold the conscience within, and besides it is the nature of this sin quickly to darken the discerning of the mind, and therefore I think covetousness in the most, may be well called coloured covetousness s 1. Thes. 2.5. it is so on both sides masked. The use of all should be to teach us, as the author to the Hebrews saith, to have our conversation without covetousness, and to be content with the things we have, resting steadfastly upon the promise of God, I will not fail thee nor forsake thee t Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not without money but without the love of it. . And to this end we should pray as David did, that God would incline our hearts to his testimonies and not to covetousness u Psal. 119. . preservative or remedies against cwetousnesse. Qu. But what are the best remedies or preservatives against covetousness. Ans. There are these things among the rest that are of great use to preserve us from covetousness, or to weaken the power of it. The first is that which I mentioned before, viz. prayer to God daily that he would incline our hearts to his testimonies, that so we might have our minds drawn away from the cares of covetousness. The second is meditation. And there are diverse things which being seriously thought of, may prevail against the perplexed cares of covetousness. As first example, and that either of godly men, and the holiest worthies of the Lord, that in all ages, have willingly confessed themselves to be strangers and pilgrims, looking for a city in another country, having a foundation whose builder and maker is God x Heb. 11.9.10 , or else of wicked men. For it is so base a vice that it should be found in none but Gentiles y Math. 6. , that know neither God's promise nor providence: and sure it is found in none but ungodly men, that are strangers from the covenants of promise. Terra a terendo. Secondly, the nature of man. For consider, the soul of man is a celestial thing and divine, and hath nothing from the earth. And the body of man is erected, with a face towards heaven and the whole earth is under man's feet, and hath its name from treading upon it; to note that man should walk on it with his feet, not dote on it with his heart. Thirdly the nature of covetousness: it will never be satisfied, and how should it? for the desire of the covetous is not natural, but against nature. Natural desires are finite, but unnatural desires find no end. And therefore cannot be filled with the finite things of the world. Non plus satiabitur cor hominis auro quam corpus aura. Besides earthly things are vain and empty. Now the vessel that is only full of wind is empty still for all that. So is the mind of the covetous. His heart will be no more filled or satisfied with gold then his body with wind. Hereupon it is that a covetous man is always poor, and hath not what he hath. But hath his wealth as the prisoner hath his fetters, viz. to enthrall him. Fourthly, the nature promise and providence of God. He is a heavenly father Luke 12.30. , is he a father? why then do we doubt of his willingness to help us? and is he a heavenly father? why then do we question his all sufficiency to provide what we need? beside hath he given us life and and will he not give us food to preserve life? doth he daily provide for thousand thousands of fowls, that are base creatures? and will he not provide for man, whom he created after his own image, and made him Lord of all creatures? doth he clothe the grass of the field, which is to day and to morrow is cut down, and will he not clothe man? oh the weakness of our faith. Besides is not the Lord engaged by promise, never to leave us nor forsake us? Fiftly, the condition of the covetous. All his care cannot add a cubit to his stature. And besides the poor and the usurer meet together, Prou. 29.33. in many things. One God made them both. One sun lights them both. One heaven covers them both, and one grave of earth shall hold them both. Sixtly, the gain of godliness, it is bet●er thirst to covet after godliness. For it hath the promises of this life and the life to come a 1. Tim. 6.8. . And who can count the gain of godliness? seeing God is the godly man's portion b Psal. 16. , and his exceeding great reward c Gen. 15.1. . The third preservative is the daily practice of piety. If we would seek the kingdom of God first, both in the first part of our life, and in the first part of every day of our life, as well in our houses as in God's house, these religious duties constantly performed, would be a great and continual help against worldly cares: they would cleanse our hearts of them, and daily prepare our hearts against them. But how can it be otherwise with a man than it is? they must needs live and die the drudges of the world, seeing they have no more care of holy duties at home or abroad, they live like swine without all care of any thing, but rooting in the earth. The fourth preservative, is the due preparation for Christ's second coming. For when our saviour Christ had dehorted men from the cares of this life, he adjoines this exhortation: let your loins be girded about: and your lights burning, and ye yourselves like unto them that wait for their master, when he will return from the wedding, that when he cometh and knocketh they may open unto him immediately: blessed are those servants whom the Lord when he cometh shall find waking, etc. One great reason why covetous men do so securely continue in the immoderate cares for this world, is because they do so little think of death and judgement. Whereas on the other side Christians do with some ease withdraw their hearts from the world, when they have enured themselves to die daily by the constant remembrance of their latter end, and by holding fast the evidence of faith and hope, waiting when Christ will call for them. The fift preservative, is to shun the means and occasions of covetousness And to this end it is good not to converse much with covetous persons, or to get ourselves liberty to conceive the hope of any long prosperity, and rest in the world: and generally we should labour to observe our own hearts and other men's lives and what we find to be a means to kindle or inflame covetous desires, that we should avoid and betimes set against it, or mortify it. And thus far of covetousness, and thus also of the catalogue of sins from which he doth dissuade. The reasons follow. Ver. 6. For the which things sake the wrath of God cometh on the the children of disobedience. Ver. 7. Wherein ye also walked once when he lived in them. These words contain two reasons to enforce the exhortation in the former verse. th'one is taken from the evil effects of the former sins. ver. 6. The other is taken from their own experience, while they lived in the estate of corruption ver. 7. in laying down the reason from the effect, two things are to be noted. First, what sin brings, viz. the wrath of God. Secondly, upon whom, viz. upon the children of disobedience. Before I come to entreat of the wrath of God a part, I consider of it as it stands in coherence with the former reason. For in these words we are assured that man living and continuing in filthiness, and covetousness shall not escape God's wrath. For they incur both his hatred and his plagues, both which are signified by the word wrath. God's wrath upon unclean persons. And if any ask what plagues filthy persons and covetous persons shall feel? I answer briefly and distinctly, that neither of them shall scape God's wrath, as the Scriptures plentifully show. The filthy person brings upon himself God's curse temporal, corporal, spiritual and eternal: temporal, for whoredom and any kind of uncleanness, brings upon men many temporal plagues in their estate, the fire of God's judgements consuming many times their whole increase as hath been showed before. corporal, for God many times meets with the sins of the body, by judgements upon the body: so that many filthy persons after they have consumed their flesh and their body, by loathsome diseases which follow this sin, in the end, say with the foolish young man, Oh how have I hated instruction, and despised correction d Prou. 5.11.12. ? now I am brought almost into all evil in the midst of the assembly. Spiritual, for uncleanness breeds in many a reprobate sense e Rom. 1.24.29. etc. and final impenitency. Many also for their filthiness are pursued with secret and fearful terrors of conscience, and sometimes frenzy, and desperate perturbations. Eternal, for the adulterer destroys his own soul, and is shut out of the Kingdom of Heaven. As hath been also before declared. Neither let the covetous person, think he shall speed any better. For God hates him wonderfully: and therefore the Prophet Ezechiel saith, that the Lord smites his fists f Ezech. 22.13. at the covetous: which is a borrowed phrase to express most bitter and sharp threatenings. Now lest the people should object that those were but great words, the Lord would not do so, they would deal well enough with the lord v. 14. He preventeth it, and saith, can thy heart endure or can thine hands be strong in the days that I shall have to do with them? I the Lord have spoken it, and will do it. Let covetous persons, without further inquiry assure themselves that covetousness is a main cause of all the evils are upon them or theirs, and beside they may be ascertained, that all the service they do to God is abhorred and mere lost labour: it were to no purpose if they would bring him incense from Sheba, and sweet calamus from a far country: their burnt offerings would not be pleasant, nor their sacrifices sweet unto him g jer. 6.13.20. . Ob. But covetous persons are of most men so well furnished, that there is not that means to bring them to any great hurt. Sol. The Prophet shows that God can lay a stumbling block before them, and father and son together mayfall upon it, and neighbour and friend may perish together h jer. 6.21. . The Lord means enough when men little think of it, to bring down rebellious sinners. Ob. But we see covetous persons and wealthy worldlings scape the best & longest of many others. Sol. The Prophet Amos saith, Amos. 8.5.6.7. the Lord hath sworn by the excellency of jacob, will never forget any of their works. Though the Lord may defer, yet certainly he will never forget: and therefore they are not a jot the better for scaping so long. But howsoever they might escape outward judgements, yet they may be infallibly sure they have sinned against their own souls k ●ab. 2.10. , and that they shall know in the day of their death: their riches shall not then profit them, when the Lord taketh away their soul l job. 27.8. , he that is a great oppressor shall not prolong his days m Prou. 18.16. , for he that getteth riches and not by right shall leave them in the midst of his days, and at his end shall be a fool n jer. 17.11. . How horrible then shall that voice be, Thou fool this night shall thy soul be taken from thee o Luk. 12.16. ? and thus far of these words as they concern the coherence with the former words, now I consider them as they are in themselves. And first of the wrath of God. justice in God considered 4. ways. Wrath of God] It is apparent that wrath in God, belongs to his justice. And justice may be considered as it flows from God four ways. First, as he is a free Lord of all. And so his decrees are just p Rom. 9.13.14. . Secondly, as he is God of all: and so the common works of preserving both good & bad, are just q 1. Tim. 4 14. Mat. 5.45. . Thirdly, as a father in Christ: & so by an excellency, he is the God of believers: and thus he is just, in performing his promises, & infusing his grace, and in bestowing the justice of his son. Fourthly, as judge of the world, and so his justice is not only distributive, but corrective. And unto this justice, doth wrath belong. Anger is properly in Go●. Anger in man, is a perturbation or passion in his heart: and therefore it hath troubled Divines to conceive how anger should be in the most pure happy and bountiful nature of God, And the rather seeing affections are not properly in God. Neither is their declaration full enough, that say it is given to God improperly and by anthropopathy: for I am of their opinion that think anger is properly in God. First, in such a manner as agrees to the nature of God that is in a manner to us unconceivable. Secondly, in such a sense as is revealed in Scripture. Wrath diversly interpreted The wrath of God in Scripture is taken, sometimes for his just decree and purpose to revenge r job. 3. ult. , sometimes for commination or threatening to punish. So some think it is to be taken in those words of the Prophet Hosea. I will not do according to the siercones of my wrath s Hos. 11.9. that is according to my grievous threatenings. Sometimes it is taken for the effects or punishments themselves, as in the Epistle to the Romans, is God unrighteous which bringeth wrath? t Rom. 3.5. it is well rendered, which punisheth. The wrath of God is distinguished, by diverse degrees, and so hath diverse names: for there is wrath present, and wrath to come. Present wrath, is the anger of God in this present life, n joh. 3. vl●. and is either impendent or powered out, wrath impendent, is the anger of God hanging over men's heads, ready to be manifested in his judgements: and so wrath hangs in the nature of God, and in the threatenings of his word, and in the possibilities of the creatures. Wrath powered ●●t is the judgement of God fallen upon men for their sins by which they provoked God, and so there was great wrath upon the people * Luk. 21.23. in the destruction of jerusalem: and thus he revealeth his wrath from Heaven upon the unrighteousness of men x Rom. 1.17. . Wrath to come y 3.7 Rom. 2.5. is that fearful misery to be declared upon the soul of the impenitent at his death and upon soul and body at the day of judgement, in the everlasting perdition of both: But that we may be yet more profitable touched with the meditation of this point, I propound six things concerning God's wrath further to be considered. First, the fearfulness of it. Secondly, what it is that works or brings this wrath upon vs. Thirdly, the signs to know God's wrath. Fourthly, the means to pacify it, Fistly, the signs of wrath pacified. And lastly, the uses of all. The fearful greatness of God's wrath showed. For the first. The fearfulness and greatness of God's wrath or anger for sin, may appear three ways. First, by Scripture. Secondly, by similitude. Thirdly, by example. That God's anger for sin is exceeding terrible and fearful, I will show by one place of Scripture only, and that is the first of Nahum the Prophet: First by Scripture. Nahum. 1.2.3.4.5.6. for he saith, God is jealous, and the Lord revengeth, the Lord revengeth: where the repetition shows the certainty of it, that God will be as sure to revenge as ever the sinner was to sin: but this is more confirmed, when he saith, he is the Lord of anger: as if he would impart that his anger is his essence, as if he were all made of anger: and that he is the author of all the just anger that is in the world: and if the drops of anger in great men have such terror in it, what is the main Ocean of anger which is in God himself? and to assure us yet further of the terror of his wrath, he addeth, the Lord will take vengeance on his adversaries, Ob. Sol. which signifieth that the Lord will account of impenitent sinners, as a man accounts of his worst enemies, and therefore the Lord will show his displeasure to the uttermost of their deserts and his justice. And therefore if any do object, that they see it otherwise for the plagues of wicked men are not so many nor so great as their sins, he answereth that and saith▪ that the Lord, reserveth wrath for his enemies: he hath not inflicted upon them all they shall have: there is the greatest part behind: the full vials of his fury are not yet poured out. Ob. Sol. And if any should reply, that they have observed, that wicked men have prospered long and scaped for a great while, without any punishments to speak of, The Prophet answereth that, and saith that the Lord is slow to anger, that is he is many times long before he manifests his great displeasure, but he is great in power, that is he is of singular fierceness and unresistablenes, when he doth enter into judgement, he will not fail, nor be hindered, and if any would hope that God would change his mind, that also is prevented, the Prophet avouching it confidently, that he will not surely clear the wicked. Ob. Sol. And this is the more certain, because of the dreadful means that the Lord hath to declare his anger. His way is in the whirlwind and in the storm, and the clouds are the dust of his feet, the meaning is, that God hath ways to execute his judgement, ways I say that are unresistible (for who can stay a whirlwind) and terrible, like the storm, plagues falling thick and threefold, like the drops of the tempest, and in the means the Lord can run like a Giant, running fiercely and raising the dust with his feet. And to this give all the creatures witness. He rebuketh the sea and it drieth. Bashanis wasted and Carmell & the flower of Lebanon is wasted. The mountains tremble before him and the hills melt, and the earth is burnt at his sight, yea the world and all that dwell therein. And therefore who can stand before his wrath? or who can abide the fierceness of his wrath? his wrath is powered out like fire and the rocks are broken by him. The wrath of God (to show the exquisite and intolerable, Secondly by similitude. and remediless pain that wicked men feel when they bear it) is compared to a consuming fire, and to note the infiniteness of it, God himself is said to be a consuming sire z Heb. 12.29. Deut. 4.24. . Moses also saith that the fire that is kindled in God's wrath, shall burn to the bottom of hell, and it were able to consume the earth with her increase, and set on fire the foundation of the mountains a Deut. 32.22. Thirdly by example. Thirdly who can think the anger of God, not to be infinitely terrible, that can but seriously consider these examples and precedents of it. First, Gods reprobating, or foredamning of millions of men. Secondly, the sin of Adam, pursued with such unconceivable judgements upon him and his name. Thirdly the drowning of the old world, the burning of Sodom, the opening of the earth to swallow up the rebellious, the sea swallowing up Pharaoh and his host. Fourthly, the forlorn estate of the Gentiles, not looked after, for many hundred years. Fiftly, the jews (sometimes the only people to whom the Lord drew near) now made a curse, and astonishment, and a hissing, throughout the earth. Sixtly, the torments which Christ himself endured, when he was but surety fo● sinners. Seventhly, what are wars, famines, pestilences, diseases, seditions, heresies, and the infinite molestations in the life of man, but so many evident proofs of wonderful anger in God. Eightly, the testimonies of afflicted consciences be lively in this point. When but a drop of anger lights upon the soul of man in this world, how unable is he to sustain his spirit? what floods of tears flow from his wounded heart? Lastly, the burning of the world and the flames of hell shall one day make full proof of God's anger. And thus of the first point. How wrath is brought upon vs. For the second, wrath is wrought or brought upon us four ways. First, the Law works wrath: for being transgressed, it breeds displeasure, pleads for judgement, records sin, and presents it in God's sight. Secondly, Christ in the ministry of the word, applies wrath, or discovers God's indignation: and so he is said to smite and slay the wicked b Reu. 19.15. Esay. 11.3. Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.4. . Thirdly, the Magistrate is a revenger in executing God's wrath. Fourthly, wrath is brought upon us, by God's army: the creatures are Gods warriors: they fight for the Lord against sinners: and are speedily and unresistably armed when God is pleased to raise them. The signs of God's anger. Thirdly concerning the signs of God's anger: we must understand, that God's eternal anger towards other men in particular, cannot be known, nor his temporal anger by any ordinary way of certainty, except it be extraordinarily by revelation as to the Prophets or Apostles. For by outward things we cannot know God's love or hatred to particular persons, only Gods public anger to public states may be known: and so may his private anger to ourselves in special. Signs of public anger. There are three signs to know Gods public anger. 1. The prediction of his Ministers: as extraordinarily the Prophets from vision or revelation did foretell the judgements to ensue: and ordinarily wrath may be known by the comminations of faithful Preachers: for when upon observation of threatenings in the Law made to such sins as then abound, they do with one consent in many places, with instance and confidence give warning of plagues to ensue: it is time for the world to awaken: for the Lords secrets are with his servants. And he will make good their righteous threatenings. Secondly, The signs in Heaven or earth or sea: prodigious sights, or signs in the sun or moon or comets, or strange births, or the extraordinary raging of the seas and such like. Thirdly, public plagues are both signs of wrath present, and withal they give warning of greater wrath to come if we do not repent. Such are famine, war, pestilence, and other raging diseases, the death of great Princes, and the sudden and common death of the best men, these all foretell evil to come, as we may know fire, so may we know God's anger: we know fire, either by the report of men worthy to be credited, or by the smoke, or by the flame beginning to break out. And so may discern God's wrath: either by the relation of his Ambassadors that are faithful men, or by the smoke of prodigies or wonders in Heaven and earth. or else by the flame of judgements already begun, and thus of the signs of Gods public anger. Signs of private anger. The signs of God's anger to a particular man are such as these. Fist, if a man have not the marks of a child of God upon him: for whom God loves and is not angry with, they are marked with peculiar graces as indelibly as they were marked in Ezechiel with the letter pau d Ezech. 9 . Secondly, if he find himself directly under the threatenings of God's word. Thirdly, if there be no effectual working of the spirit of grace in the use of the means, it is a plain sign of God's anger, when a man hears the word powerfully preached, and reads and prays, without all affection or life, and is so constantly. For if the Lord were pleased, he would show himself in the use of the means of communion with him. Fourthly, a man may gather something by his crosses: for if he find a●sting in them that God fights against him in them, so as they pierce and vex and disquiet his soul with perplexity, but especially, if he find his heart also closed with hardness, so as he do not call when the Lord bindeth him, this is in all likelihood, not only a sign of wrath, but that the wrath increaseth e job. 36.13. this is the rod of indignation. Fiftly, if a man live in some sins, they are manifest signs of wrath, as persecution f 1. Thes. 2.16. , whoredom g Prou. 22.14. , hatred of the brethren h 1. john. , with holding the truth in unrighteousness i Rom. 1.18. , covetousness and uncleanness k Eph. 5.35. , and generally all sins contained in any of the catalogues, against which the Lord denounceth his judgements in several Scriptures. Lastly, sometimes God's anger is felt in the terrors and pain of the conscience, the Lord making some men to feel the edge of his axe, and fighting against them with his terrors. Now wheresoever these are felt by a soul that hath not been truly humbled for sin, they are assured pledges and beginnings of God's wrath from Heaven. Hitherto of the greatness, How public wrath is pacified. means, and signs of God's anger. Now of the way to pacify God's anger when it is perceived. God's Public anger is pacified and stayed: First, by the prayers and fastings of the righteous. And therefore it is the Prophet Ioels counsel, that if they would have the Lord, repent him of the evil and return and leave a blessing behind him, they must sanctify a fast and call a solemn assembly l joel. 2.13.14. etc. . Secondly, by the severe execution of justice by Magistrates, upon notorious offenders, and thus Phinehas stayed the plague m Num. 25.1. . Thirdly, by the general repentance of the people, and thus God's anger towards Nineuie was pacified n I●nah. 3. . Fourthly, and especially, by the intercession of Christ entreating for a city or nation. So was jerusalem delivered out of captivity, Zach. 1.12. How private wrath is pacified. as the Prophet Zacharie declares. Zach. 1.12. Concerning the pacifying of God's anger to particular persons, I will first consider what will not pacify it, and then what will pacify it. For the first, no multitude of gifts can deliver thee o joh. 36.18. , and the most mighty helps cannot cause the the Lord to withdraw his anger p job. 36.18. , it will not avail thee to come before the Lord with burnt offerings and with calves of a year old: The Lord will not be pleased with thousands of rams or with ten thousand rivers of oil. Nor will the son of thy body make an atonement from the sins of thy soul q Mich. 6.6.7. , to cry Lord, Lord, at home r Matth. 7. , or the Temple of the Lord, the Temple of the Lord s jer. 7. abroad, will not a whit abate of his fierce anger, and as little will it avail to build Churches, mend high ways, erect tombs for dead Prophets, or the like works of labour or cost. Now for the affirmative, if we speak properly, nothing will quench God's anger but the blood of Christ. For he is the propitiation for our sin t joh. 2.1. Rom. 5.9. . Yet in some respects, and as means the Lord doth appoint unto us, that we might be capable of reconciliation, these things are available. First, the duties of mortification, as confession of sin, and judging of ourselves, and examining of our hearts and lives. If we acknowledge our sins he is faithful and just to forgive us our sins u 1. joh. 1.9. , and if we judge ourselves the Lord will give over judging us * 1. Cor. 11.34. , if disobedient Israel will return and know his iniquities, the Lord will not let his wrath fall upon him x jer. 3.12.13. , godly sorrow also is very available to quench wrath. If jerusalem will wash her heart she shall be saved y Ier. 4.14. , the Lord will hear the voice of our weeping z Psal. 6.8. . prayer also is of great use and force, for the Lord is a God that heareth prayer a Psal. 65.2. , and the Prophet Zephanie showeth that if the people can learn a language once, to call upon the name of the Lord b Zeph. 3.9. in the sincerity of their hearts he will not pour upon them that fierce wrath, which shall certainly fall upon all the families that call not upon his name. Secondly, faith in the blood of Christ, procureth reconciliation and forgiveness of the sins that are passed through the patience of God c Rom. 3.25. , especially the work of faith, whereby a Christian perceiving God's anger, and encouraged with the support of God's covenant and promise in Christ, doth in all tenderness of heart, importune Gods free mercy, and wrestle and strive with importunity, casting himself upon Christ for shelter, and seriously setting himself against every iniquity, even because there is hope. How we may know that God is pacified? Finally, we may discern that God is pacified diverse ways. First, by induction from the practice of the former rules: for if we do what God requires, we may conclude and infer, we shall receive what God promiseth. Secondly, it may be perceived by God's presence in the means. If we find our hearts unloosed, and the passages of the means again opened, that is a comfortatable testimony that the Lord is returned. Thirdly, it may be perceived by the witness of the spirit of Adoption, speaking peace d Psal. 85.8. to our consciences, and with unutterable joys quieting and satisfying our hearts. uses. The use followeth. And first the doctrine of God's wrath may greatly humble and astonish impenitent sinners. Is the anger of the Lord kindled against thee? how long then wilt thou be without innocency? e Hos. 8.5. be not a mocker lest thy bonds increase f Esay. 28.22. art thou an unclean person, a railer, a drunkard, an usurer, a swearer, a liar, a profaner of God's Saboa●hes, a voluptuous epicure, a carnal worldling, or the like, be not deceived, nor let any deceive thee with vain words, crying peace, peace, daubing with untempered mortar, for assuredly, the wrath of God for these things cometh upon the children of disobedience. And who knows the power of his wrath? g Psal. 90.12. Secondly seeing God's wrath is so exceeding terrible and fierce, blessed are all they that are delivered from it in jesus Christ. We should be stirred up to constant thankfulness, because the Lord hath forgiven us the punishment of our sins, so as now there is no condemnation to us, 1. Thess. 5.8.9. Heb. 3.11.12. being in Christ jesus. Lastly, seeing the Lord's anger is so dreadful we should all learn to walk before him, in all uprightness and fear and trembling, fencing ourselves with the breastplate of faith and the helmet of hope, being in all things sober and watchful, taking heed to ourselves that we be not hardened through the deceitfulness of sin. And thus of the wrath of God. The children of disobedience. The second main thing in this verse to be considered of, is the persons upon whom it falls, viz. the children of disobedience] And by children of disobedience he meaneth generally wicked and unregenerate men. Now wicked men are of two sorts. Some are clearly out of the Church: and have been branded in several ages with several terms of distinction: as now the infidels, and before, all the uncircumcised Gentiles. Before the flood they were called sons of men. Disobedient men. Now others are in the Church: and are children of God, by creation, general vocation, and external profession: but indeed are wicked and profane Esau's. Disobedient children. The former sort, were disobedient men: and the later are disobedient children. And these disobient children in the Church are of two sorts. For some will not be tied to live in their father's house: but that they may the more securly sin and wallow in all filthy abominations, they shun God's house for the most part, and live without any conscionable subjection to any ministry. Such was the prodigal son, and such are our common swearers, drunkards, and unclean persons: nay they go further, for they speak evil of their father's house, and slander their own mother's sons. Now the other sort, live in their fathers, they come to hear, and receive the sacraments, they are there at bed and board, but yet they will do what they list. filii insu●sibilitati●. filii incredulitatis. filii inobedienti●. They will not be persuaded by the word, spirit, or servants of God. And so they are children of unperswadablenesse, they will not believe their father's threatenings or promises, and so they are children of incredulity: they will not conform themselves to their father's will and so are called children of disobedience. Now the estate of both these sorts of disobedient children, is, that the fearful wrath of God is upon them: no father can so plague and cast off a wicked son as they are sure to be plagued and cast off of God. As they are children of disobedience by their own stubborness, so are they children of wrath by God's justice. And if they continue thus, they may prove children of perdition. Qu. Que. Ans. But how may the children of disobedience be known? Ans. We may gather signs either from the consideration of these words or from other scriptures. The marks of a child of disobedience. From these words two ways: first he is a child of disobedience, that is led and ruled, and hath all his thoughts and affections and his actions, as it were framed and begotten and nursed up, by the corruption of his nature arising from the disobedience of the first man, or by the temptations of sathan the Prince of all darkness and disobedience. It is one thing to sin by infirmity, to fall by occasion into a sin, and another thing to be led and ruled, and to frame one's life and employment after the rules and projects that are hatched by the flesh or sathan. To be a child to sin, that is to be ruled and mastered and led by it, to be as it were at the command of lust and corruption, that is not in a child of God standing in uprightness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, the word here rendered disobedience, imports unteachablenesse: such a disobedience as is wilful: when a man sins and will sin, and will not be persuaded either by God's words or God's spirit, or God's people, that would advise or admonish him. To be of an incurable or inteachable disposition, is a rank sign of a child of disobedience. Further if we mark the coherence, in the second Chapter of the Epistle to the Ephesians, v. 2. compared with the first, we may easily discern, that a child of disobedience is dead in trespasses and sins. His soul can he at rest, though he be guilty of never so many sins. Cast a mountain on a dead man and he will not complain or ail any thing: and sure it is a notable sign of a child of disobedience, to be guilty of a multitude of sins and yet to be senseless under them: to be able to go from day to day and week to week, and month to month, and never to ail any thing, for any sound remorse he finds for his sin. Especially when men are at that pass that the Prophet jeremy complained of, that though God strike them yet they are not grieved: yea though the Lord consume them, they refuse to receive correction, and make their faces harder than a rock, refusing to return i jer. 5.3. . Qu. But may not the wrath of God come upon his own children. Is God never angry with his own servants? Whether wrath may not come upon God's children as well as the children of disobedience. Ans. God may be angry with his own people. For when the Prophet David saith, his anger endureth but a moment k Psal. 30.5. , he implies that God then will be angry. And in the 89. Psalm, though the Lord saith he will not take away his goodness and his mercy, yet if they keep not his law, he saith expressly, he will visit their transgression with the rod, and their iniquity with stripes l Psa. 89.32.33 . And thus he is angry with them sometimes for their covetousness m Esay 55.17. , sometimes for their careless worship, n Esay 64.5.7. sometimes for unworthy receiving, o 1. Cor. 11. sometimes for their loss of their first love p Reu. 2. , but generally every gross sin angers God, by whomsoever it be committed. But yet there is great difference between God's anger towards his own children, and that wrath that cometh upon the children of disobedience, and that principally in three things. First, wrath coming upon the faithful is not eternal, but temporary and in this life only. For they are delivered from the wrath to come q 1. Thes. 1. ult. , for there is no condemnation to them that are in Christ jesus, they are already past from death to life. But so are not wicked men. For God is so angry with them in this life, that his anger may continue for ever, and not be extinguished in their very death. And not only so, but God's anger with his own children even in this life is not for all their days, but only a very short time of their life. For as David saith, his anger endureth but a moment: weeping may endure for a night, but joy cometh in the morning r Psal. 30.5. . And in another place he saith he will not always chide, neither will he keep his anger for ever s Psal. 103.9. . And the Lord witnesseth by the Prophet Esay, that he forsaketh but for a small moment, he hideth his face in a little wrath, but he hath mercy with everlasting kindness t Esay 54.7.8. . When a child of God falleth he is sure he shall rise u Mich. 7.8. ▪ but it is not so with the ungodly. Secondly, as God's wrath differs in the continuance, so it differs in the measure: it is milder towards his children, than it is towards the children of disobedience. Which appears to be so two ways. For first God's anger as it is manifested in outward judgements upon his own people, is ever proportioned to their strength: he doth not consider what their sin deserves, but what their spirits are able to sustain. He will not suffer them to be tempted above that which they are able, but will give issue with the temptation that they may be able to bear it x 1. Cor. 10.13. . And the Prophet Esay showeth that the Lord hath great care lest by contending over long with his people, the spirit should fail, and the soul which he hath made y Isay 57.16. . And the Prophet David shows, that God deals not with his people after their sins nor rewards them after their iniquities. But as a father pitieth his children so the Lord pitieth them that fear him z Psal. 103.10.14. . But now with the wicked it is much otherwise, For the Lord never asks what strength they have to hear it, or how they will take it, but what sin they have committed, and how they have deserved it. Besides the affections of God's children are sweetened with many mercies: for though the Lord be angry for their sin, yet if they will seek God, and work righteousness, they may hold out to bear the cross, for the Lord will meet them in the use of the means, to the great ease and joy of their hearts. Esay 64.5. Excellently speaketh the Prophet David unto the Lord acknowledging this point, when he said, Thou answerest them O Lord, our God thou wast a God that forgavest them, though thou tookest vengeance of their inventions a Psal. 99.8. . And the Prophet Micah seemeth to say, that while God's people sit in darkness yet the Lord can be a light unto them b Mich. 7.7.8. . For their God will hear them. And herein also the Lord reserveth his mercies from the wicked. So as when they fall, they have no assurance of rising, nor is the Lord careful to lighten their darkness: I mean they have no promise for it. For if the Lord show them favour, if they repent not, it will make them more unexcusable, and their judgement the heavier. Thirdly it differs in the end. For the end of God's wrath on his own servants, is their good and salvation. They are judged that they might not perish with the world c 1. Cor. 11.32. . And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousness d Heb. 12.11. In a word God's judgements are as medicines to heal them. But on the other side wicked men are vessels of wrath, and all tends to the ●itting of them to destruction. The Lord comes not to them to try, but to consume, not to better them, but for their wilful impenitency, to declare his justice upon them. All these their differences are notably expressed by the prophet Esay, in his 27. and 28. Chapter. For he showeth that the Lord is a careful and wi●e husbandman, and the husbandman in nature hath this discretion, that he should not plow all day to sow e Isay 21.24. ? so is it with the Lord, he doth not continue still ploughing with long furrows upon the backs of the righteous. When he hath ploughed up the fallow ground of their hearts, he will not still go over them, to break the clods that remain: but having once made himself a furrow, he will sow and not plow. And for the second, the Prophet seriously expostulateth with such as should any way incline to think, that the wicked and the godly were smitten alike. Hath he smitten him (saith the Prophet) as he smote those that smote him f Esay 27.7. ? as if he should ask, hath the Lord plagued Israel, as he plagued those that were enemies unto Israel? and than he shows this difference: that when the Lord came to visit Israel, he contended with him, v. 8. in measure, and smote him in his bunches: whereas when God smites at a wicked man, he smites at the root, and after many blows he will continuly have him down. And for the least difference, the Prophet shows further, that by this shall the iniquity of jacob be purged, and this is all fruit, to take away his sin h Vers. 9 : As if he would plainly affirm, that God meant so to cast Israel into the furnace, as nothing should be left, but the dross, his purpose was therefore to afflict him that he might medicine him against his sin. And thus of the sixt verse. Verse 7. In which ye also walked sometime when ye lived in them. These words contain the second reason to enforce the mortification of vice, and it is taken from their own experience: as if he would say, ye have lived a long time in these corruptions & sins, & therefore it is sufficient that you have spent the time passed in these lusts of the Gentiles, it is high time now to abandon them: beside you should remember the misery you lived in by reason of sin, and from thence learn to confirm yourselves in a constant course of resisting and striving against the occasions and beginnings of those sins. From the coherence and the general consideration of the whole verse diverse things may be briefly noted. Observations from the coherence. First, that the knowledge and meditation of a man's misery by nature is a good medicine to kill lust and covetousness: The Apostle like a wise physician, useth here the counsel hereunto as a principal part of his direction. For in that he puts them in mind of it, it shows that they should mind it by themselves much more. For not only it will show that these sins did then abound, but the very thought of such a woeful estate will beat down & kill by degrees the vicious inclinations of nature unto such sins. Secondly, in that the Colossians can bear it to be told of their sins past, it gives us occasion to take notice of this for a truth: that where a man hath soundly repented of any sin, he can easily bear it, to be touched with the remembrance of it, and with lowliness doth endure the needful discourse concerning i●. It is a notable testimony that a man hath not truly repented of sin, when he is so impatient and unquiet in the mention or remembrance of sin. Simile. If a man have a wounded arm, while it is uncured, the least touch of it, makes a man start and cry out: but when it is whole, you may gripe it hard and yet he aileth nothing at all. So is it with our consciences in matters of sin. They are but in a miserable case that rage and fre● and revile when the sins they have lived in are by public doctrine disgraced, or threatened. But may some one say, The profit of remembering▪ our misery by nature. to what end doth the Apostle so often put them in mind of their sinfulness and misery past? I answer, he doth it for great reasons. For the more men think of their misery by nature, the more it quickeneth to a sense and admiration of God's mercy that hath drawn them out of such a wretched estate. Besides it is a notable means to keep a Christian humble, and to make him watchful over a nature that by lamentable experience hath been so prone to sin: and it serves to stir up Christians to a more eager desire and diligence in using the means to advantage them in knowledge and grace. 'tis now time, to redeem the time, that hath been so long lost. And it will make a child of God industrious in God's work, seeing he hath spent so much time in the service of the devil, the world and the flesh And further it helps a man to some measure of patience and meekness and compassion, in dealing with the sins of other men, considering that he himself hath been unwise, disobedient, serving the lusts and diverse pleasures, etc. And lastly (as was before noted) it serves to kill the daily lusts that may bud and sprout out after calling. How far private men may meddle with the former sins of others. Now concerning the remembering of the sins of others, we must know the Apostle had a warrant by his calling and commission to rehearse the sins of others. For God's ministers are enjoined to show God's people their sins. But a like liberty is not lawful to every private man. Private men may remember others of their estate past, if it may stir them up to thankfulness, or if it may further them in humiliation for new offences, or they may exhort one another, lest any be deceived by sin, and so for prevention of corruptions unto which they are by nature prone: or in some special cases to clear God's justice against hard hearted sinners otherwise it is a vile and sinful course to be raking into the lives of others: but especially to be grating upon the faults passed of penitent sinners. Where God hath pardoned, what hath man to do to impute? And thus of the coherence and general consideration of the words. This verse contains two specialties of their misery by nature. First, their continuance in sin, in that he saith ye walked. Secondly, their delight in sin, in that he saith ye lived in them, that is it was the life of your life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which] That is in which sins: and so it teacheth us, that we should be more troubled for sin then for crosses. For he doth not say, in which miseries or judgements but in which sins and corruptions. As any are more spiritual, sin is their greatest sorrow: and as any are more carnal they are more troubled with crosses. Ye] A man can never be soundly and profitably humbled, till he mind his own sins. The knowledge of sin that is transient is dangerous, as we may see in the pharisee. The more he knows by the Publican, the prouder he is in himself, but the knowledge that is reflexed is profitable. And therefore the publican that troubled himself about his own sin, went home more justified than the other. And therefore the Apostle here tells not of the misery of other men, but expressly guides them to the consideration of their own misery. This should teach us without shifting or delay to search and try our own ways, and to grow skilful in recounting the evils of our own lives. The true knowledge of ourselves, is a great step in a holy life. 'tis that the most of us never attain to. And yet it is of singular use; it would make us humble in ourselves, compassionate towards others, easy to be admonished, tender hearted in God's worship, more apt to godly sorrow, and of great ripeness and dexterity of knowledge in cases of conscience. Also] Sin is a poison that overflows all sorts of men. This also takes in rich men and great men, and learned men, and old men, and the civiller sort of men. There is no estate calling or condition of men, nor sex, or nation, but they have been infected with this plague. It hath run over the whole earth. And therefore it should humble rich men, and learned men, and all sorts of men. Look not at thy wealth, or thy wit, or thy learning, or thy nobility, or thy fame amongst men, look at thy filthy nature: thou hast now, or thou hast had the plague upon thy soul: and as wise and learned and rich and civil and noble, as thou, have died of this sickness, and are in hell Walked] This word, notes not only inclination to sin, but action: not only words but practice and in practice, not only a falling by infirmity, but continuance and progress in sin. To walk in sin, is to proceed in sin from one kind to another, and from one sin to another, and to lie and dwell in sin. And this is the wretched condition and thraldom of every one by nature, thus hard is it to give over sin, and were it not for the great mercy of God, thus would all men continue. Why men live so long in sin. Qu. But what should be the reason that men continue so long in sin, and are so loath to get out of this miserable path? Ans. The soul by nature is dead in sin i Ephes. 1.2. . And all flesh is covered with a vail of blindness k Esay. 25.8. . And sathan the Prince of darkness, works effectually in the children of disobedience: besides the course and custom of the world, that lies in wickedness l 1. joh. 5.18. Ephes. 2.2. , much hardens and confirms the sinner, and the mind and will of the flesh is stubborn. And withal every wicked man is a great student. He deviseth and imagineth and forecasteth how to find out ways, to set himself in a way that is not good. And many times God in his fearful judgement, delivers many a man up to a spiritual lethargy and slumber, and reprobate mind, that hearing he may hear, and not understand, and seeing he may see and not perceive, having his hart false, and his ears dull, and his eyes closed up, lest he should be converted and humbled m Act: 28.27. . The use may be to teach us to enlarge our hearts in the sense of God's goodness that hath delivered us from an estate that was in itself so fearful. Especially it may comfort us against our infirmities: that howsoever we fail by occasion, yet by God's mercy we do not walk in sin. We proceed not from degree to degree, and from sin to sin: it is a happy time with a Christian, when he getteth victory over his sins, so as at least by degrees he gets down the power of them. And on the other side they are in a woeful estate, that have their corruptions growing upon them both for power and number and continuance. O woe will be unto them when the master shall come and find them so doing. And thus of the first specialty. The second is, Ye lived in them.] That is ye set the delight of your hearts upon them. The wickedest men many times most lively. Sin was the life of your lives. None many times more lively and in greater jollity, than such as are in greatest danger of God's wrath: and so cursedly vile is man's evil disposition, that as many men are the more sinful they are the more secure, and full of carnal liveliness. Who more frolic, than our drunkard swaggerers, swearers, abominable filthy person? (yea, they carry themselves, as if they had found out a life of excellency and contentment above all other men: and yet are buried in the ditches of monstrous wickedness, and are descending swiftly to their own place, hasting to the vengeance to come. Many times the holiest men are most pensive, and the vilest men, most lively. Lived] There is a fourfold life of men. a fourfold life. The life of nature, the life of corruption, the life of grace, and the life of glory. The first life Adam lived before his fall. The last, the blessed live in heaven. The third the godly live after their conversion on earth, and the second, is the life of all the unregenerate. Sin is alive. It hath a living being in the unconverted sinner. It is a monster engendered in the heart of man, by conjunction with sathan; seating his several limbs in the several faculties of the soul. Now it will not be amiss to consider how we may know when this monster is alive and when he is dead. Sin may be known to be alive, How we may know when sin is alive, first by the flaming desires of the heart and thoughts of the mind, inordinately bent upon things forbidden. Secondly, by the command and authority it holds over all the faculties and powers of the soul▪ and body, using them as servants and executioners of the lusts of the flesh. Thirdly, by the contentment men place in known evils. Fourthly, by customary practice. And lastly, if this monster by the deceitful working of Satan should live still for a time, (as many times it doth even in the worst men) yet there is a way to try whether it be a live or no. For bring it to the law, and it will presently revive. If it be pricked and pierced with the terrors and reproofs of a sound application, it will show itself, by unquietness, and unruly distempers. and when it is dead. And on the other side it is certain sin is dead, if thy flaming desires to evil, be quenched. Secondly, if the command over the faculties of the soul, be ceased. Thirdly, if a man seek and place his chief contentment in spiritual things. Fourthly, if the customary practice of evil be broken of and dissolved, and lastly if the hart will abide the searching and sound application of the law. In them] So wretchedly is the unregenerate heart of man composed, that he doth not only live and sin, but he lives in sin, and with sin, and by sin too. He lives in sin, because he is drowned under the power and guilt of sin. He lives, with sin because he is not a guest only, but a sojourner also with his sin. Sin keeps the house and the ●inne is at bed and board there. And he lives by sin to, for most sinners cannot contrive how to live without them. The lecher cannot live without his mistress, & the usurer cannot live without his gain, and so of the rest. All these are woeful circumstances of evil, and do marvelously decipher out a soul that feels not the life of jesus Christ in him, and they impart also a further misery. It is easy to commit sin, but it is not easy to be rid of sin, a man may also quickly forget his sin, but he shall not so quickly forego his sin, for howsoever by God's singular patience, he lives, for all his sin, yet by the singular wretchedness of his condition, all his sins, will live with him, they are not transient, but so long as he lives, his sin will live with him, yea it will go with him too when he dies, if it be not prevented with speedy repentance. The use also of all this may be to teach converted Christians, that are delivered from this woeful misery, to walk as children of the light: having their fruit in all goodness and righteousness and truth: having no further fellowship with the unfruitful works of darkness, seeing all is now made manifest by the light: n Ephes. 5.8.9.11.13. yea they should strive to express as much life of contentment in the works of new life and light, as before they ever felt in the paths of sin and darkness, and if wicked men walk on with such unwearied resolutions and endeavours in such a dangerous estate, how should Christians be stirred to all possible constancy in well-doing, seeing they are sure that all that walk uprightly walk safely. Thus of the seventh verse. Ver. 8. But now put ye away even all these things, anger, wrath, malice, cursed speaking, filthy speaking out of your mouth. Hitherto of the mortification of vices especially against a man's self. Now follows the mortification of Injuries. And therein I consider, first the exhortation itself in the eighth verse and a part of the ninth. Secondly, the reasons ver. 9.10.11. in the exhortation I consider: first the charge, put away even all these things, secondly the catalogue of injuries, to be put away and mortified, anger, wrath, malice etc. From the coherence, in that the Apostle fastens this branch of the exhortation upon the remembrance of their misery in the former verse, it shows, that the meditation of our misery is as good to kill or beat down the power of rage and strong passions and distempers as it hath been showed to be good to kill lust and covetousness. When you see men or women of heedy passions and violent affections, fall into affliction of conscience, then imagine they will hurl off their natures, and grow more calm and me●ke, but till then seldom do any mend, or not for any long time. Now] That is in the time of grace: and so it gives us occasion to consider that grace yields no liberty to sin. Now that thou hast received the true grace of God, there is no time left, for passion, fretting, cursed speaking, or filthy speaking or lying or any such injurious evils. Grace enioines us to take leave of our old affections and our own perverse courses. Many such things as before thy conversion might in some respects been more borne withal, must now be left: for the converted Christian must live circumspectly, & precisely, jud. 4. How sin is put away. watching in all things, and walking wisely both at home and abroad, he must part with his old humours and perverse qualities, and therefore their condemnation sleepeth not, Math. 7.18.19. that turn the grace of God into wantonness. Put away] Sin is not truly repented of till it be put away. Now sin is put away two ways. First, by justification, and so God puts away our sins for when God pardoneth iniquity, he casteth it away and never sees it or remembers it more o Mich. 7.18.19 . Secondly, by sanctification, and so we must put away our sins. We must put away or pull down sin as the rebel puts down his weapons, when he seeks the service of his Prince, or we must deal with our sins as God deals with the mighty, that is we must put them down from their seats: if we cannot destroy them from living, yet we may disturb them sitting, or reigning, or resting in us, or we must put them away as the wronged husband doth his filthy wife. We must divorce our sins that by covenant they should never be ours more. We will never love them, and let them sleep in our bosom, and dwell with us, and be familiar with our natures, as they have been. Now we put away sin three ways; First by confessing them to God. Secondly, by godly sorrow, washing the stain and filth of them from off our hearts. Thirdly, by renouncing and forsaking the practice of them, all are here intended, but the last principally, and this we must know will not be done with ease, if it be truly and soundly done. The Prophet Micah means something when he saith of the Lord, he will subdue our iniquities; and then after saith, he will cast them away into the depths of the sea p Mich. 7.19. . Must God subdue if he cast away: then man must be sure of it, that he must labour seriously the subduing of h●s sin before he can have any comfort or success in putting them away. Sins are like an army of rebels, that will not be vanquished without some ado. All these things] In the original it may be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all things: it is true that God many times puts his servants to it, even to deny and put away all things, they must deny themselves q Luke 9.24. , and their credits, yea and their lives too r Math: 10.39. if need be, they must deny the world, and their profits and pleasures s 1. job. 2.16.17 . Yea they must deny and forsake, and (which is more) rather than leave Christ and the sincerity of the Gospel, A man never truly repents, till he endeavour to be rid of all sin. they must hate father and mother, wife and children, and brethren and sisters, or else they cannot be Christ's disciples. But I restrain the sense as it is hereunto sins only. And so it notes that every man that will truly repent, must resolve to part with all sins as well as one: he must desire and endeavour to hate and put away every sin, as well the sins have been named as the sins are to be named. As we would have God to receive us graciously, and take away all iniquity t Hos. 14.3. as well as one, so we must resolve sincerely to put away every sin as well as one. If the Lord should leave one sin unforgiven, it might be enough to condemn us, and so if we leave but one sin, that we have no desire nor will to repent of, that one sin would plead against us, that we had not truly repented of the rest. If we mark the true catalogue of sins, which here followeth, it shows that we must forsake all sorts of sins as well as one. For we must forsake and put away inward sins as well as outward, for he saith put away anger and wrath: we must put away lesser sins as well as greater, for he saith put away filthy speaking, as well as before he had said mortify fornication and uncleanness. Motives. Now that we may be encouraged to this sincerity in forsaking all sin as well as one, we may consider diverse motives. First, Christ suffered, for all sins as well as one: and therefore we should arm ourselves with the same mind, in suffering in our flesh to cease from sin u 1. Pet. 4.1. indefinitely, that is from all sin. Secondly, we should have God grant all our requests and not leave one out. Nay we have a promise that we shall obtain whatsoever we ask in Christ's name * Mark. 11.24. , and therefore it is reason, when God calls for the repentance of all our sins, we should do it, and not leave one out. Thirdly, Christ is all in all things, and ●illeth all in all things, x Col: 3.11. Eph. 1.23. and therefore it is as easy for thee if thy heart be right to receive and procure from Christ, virtue and strength against every sin as well as against any sin. 4. This is all fruit y Esay 27.11. , even the taking away of every sin, what pleasure or profit soever they might bring to vs. When God looks for signs and marks of truth and uprightness, this fruit of true desire to repent, is all finite: it is wonderfully liked of God, and if he may find this heart and desire in us, he accounts it in steed of all other things. 5. Christians are made partakers of every heavenly gift, even every spiritual blessing in heavenly things z 1. Cor. 1.7. Ephes. 1.3. . Men as they would put on every grace, so they must put of every sin. Lastly, God will show us all his good a Exod. 33.19. & 34.6.7. , he will withhold from us nothing that may be good for us b Psal. 84.11. , even till he give us proof of his glory in every divine attribute. And why then should not we by serious and sound confession strive even to show him all our evil, that we might obtain pardon for them and strength against them? but if none of these reasons may persuade with us to be upright and sincere, then let us know, that though we favour and hide and extenuate our sins, yet the time will come when all shall be naked and manifest before God, even all the sins that are found upon vs. And therefore it were better to confess them now, that God might not charge them upon us then, and to forsake them now, that being washed from them by repentance, and justified from them by the spirit of the Lord jesus, we may then be accepted as if we had never committed them. Ques. Q. But can a Christian put away all his sins in this life. Answ. Answ. He may, and I will show you how by a distribution. 1. Unwilling defects, as belonging to original sins are pardoned the first moment of conversion. 2. Sins of ignorance are removed by general repentance, and by the daily sacrifice. 3. sins not loved, nor rooted are done away, by an absolute forsaking of them. He that will continue any longer in sins that bring him no profit nor pleasure, and such evils as he hath power to leave if he will, if these be not given absolutely over it is to no purpose for a man to talk of repentance. 4. Particular sins that a man hath greatly loved, they are put away by serious and distinct labour in prayer, and sensible sorrow and grief of heart for them. For less than this will not suffice for particular beloved sins. Now lastly there will remain certain remnants of some sins, that have roots in our corrupted dispositions, even after the first repentance. Now these are said in God's acceptation to be put away, when a man prays against them and mourns over them, and daily judgeth himself for them: and so they may be in his nature and yet be truly, though not perfectly put away. And thus of the general charge. The catalogue follows. And the sins are either sins of the heart or sins of the tongue. The sins of the heart are anger wrath, malice. The sins of the tongue are, blaspheming or cursed speaking, filthy speaking and lying. First of the sins of the heart. Anger wrath] I suppose these words express one and the same sin: it may be the two words import two degrees of anger. For there is inward fretting, without words or signs: and there is open anger a signified passion, that discovers itself by outward shows. both are justly condemned. Anger indifferent. Anger may be considered, 1. as indifferent. 2. As laudable. 3. As a vice. Anger is a natural passion, and so in itself neither good nor evil, as it is a sense with dislike of injury. So Adam might have conceived anger against the serpent. The reason of the stoics, that condemn anger as a natural passion, for evil, because it is a perturbation, is without reason. For all perturbation is not evil, but unjust perturbation only: for Christ was angry and vexed, and grievously troubled, as at the death of Lazarus: and yet he was without sin. Laudable anger. Ira per zelun. Ira per vicium. Now for the second, anger may be considered as laudable and good: for that there is such an anger I will not stand upon the distinction of the schoolmen, that there is anger of zeal and anger of vice: the Scripture manifestly shows there may be good anger. The Apostle saith, be angry and sin not c Ephes. 4.26. . And Solomon saith, Anger is better than laughter d Eccles. 7.3. , and the Evangelist saith our Saviour looked about upon them angrily e Mark 3.5. , and Saint Matthew saith, he that is angry with his brother, without a cause f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Math. 5.22. , as if he would acknowledge a just anger, What good ang●r is. when there was a just cause of anger. Now this good anger, is a godly passion of just zeal, of justice, conceived against sin in ourselves or others, that desireth just revenge, to the saving of the person, appeasing of God's anger, or the promoting of the kingdom of Christ. I say, it is a godly passion. For there are two sorts of natural passions. Some are so evil they can never be good, as envy. Some are so natural, as they may be either good or evil as they agree or disagree with the law of God, and such is anger. I say just zeal, for I know that every zeal hath not always either good cause or good effect. I add against sin, because it must not be our indignation at the person. And we may be angry and vexed at our own sins as Paul was g Rem. 7. as well as at the sins of others. And revenge also is the end of anger: for so may a Christian be revenged on himself as a fruit of godly sorrow h 2. Cor. 7.10. , as also he may desire the just revenge of the magistrate upon others, the end must be to save the person, not to express our spleens, and to appoint God's anger, as Phineas did, and others of God's servants, and lastly to promote Christ's kingdom, by saving a soul from sin i jam. 5. ult. . But it is vicious anger is here meant. Vicious anger, Vicious angor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath her degrees. For there is 1. the offence a grief of the heart, it may be this is that the Apostle hath Ephes. 4.31. and is translated, bitterness. 2. Inflamed anger, or the inward working of this bitterness, or vexation, or offence or grief. 3. Outward rage, neither are all men of one fit in their anger. For some are quickly angry and quickly appeased: some are slow to anger and slow from anger. Some are quickly inflamed, but slowly pacified. The best is, slowly to kindle and quickly to be satisfied, but all are nought. Now concerning vicious anger, I propound 2. things principally to be considered. 1. Reasons. 2. Remedies against it. Now for the first, There are divers things might persuade a Christian to make conscience of the mortification of anger and frowardness. 1. The commandment of God, which is express, be not hasty in thy spirit to be angry, as Solomon recordeth it in the 7. of Ecclesiastes k Eccles. 7.11. , 2. The praises the Lord gives to men that can bridle their anger, and the disgraces the holy Ghost casts upon impatient persons, As Proverb. 14.29. He that is slow to wrath is of great understanding: but he that is has●i● of spirit exalteth folly. And again, Proverb. 19.11. It is the discretion of a man to defer his anger, it is his glory to pass over a transgression. And again Proverb. 12.8. A man shall be commended according to his wisdom, but he that is of a perverse heart shallbe despised. And in the place of Ecclesiastes before alleged, he saith, Anger resteth in the bosom of fools. 3. The nature of evil anger. What is anger, but the fury of the unclean spirit, the madness of the soul, the unrest of all the faculties, a very beast, within the heart of man, 4. The effects of anger, Which may be considered, either more generally or more particularly. And the particular evil effects are either internal or external. The internal effects are such as these. 1. It blinds the mind, the just anger troubles the mind, but unjust anger blinds it. 2. It looseth the bowels of pity, & mercy, especially from the persons. A man hath no affections neither for duties of piety nor of mercy. 3. It grieves the spirit of God l Ephes. 4.30.31. . 4. It lets in the Devil into a man's heart m Ephes. 4.17. . The external effects are these. 1. It will interrupt prayer, as the Apostle Peter intimate, if there be frowardness through indiscretion or contempt in the family, that will interrupt prayer, and work a negligence in God's worship n 1. Pet. 3.7. . And therefore it is one thing the Apostle Paul expressly requires, we should look to concerning prayer, namely, That men pray as without doubling, so without wrath o 1. Tim. 2.8. . 2. It is a great hindrance to the profit of hearing, and therefore it is one of the Apostle james his rules, that if we would profit by the word, we should be slow to wrath p jam. 1.19.20 . 3. It doth notably shame a man, and discover and blaze abroad his folly, for as Solomon observeth, he that is of a hasty mind exalteth folly q Pro: 14.29. : and in the 12. chapter and 16. verse, he saith, a fool in a day may be known by his anger. 4. Anger disables a man for society: for it is God's commandment, or advise, that we should make no friendship with an angry man, nor go with a furious man: and as for other reasons, lest we learn his ways, and receive destruction to our own souls r Pro: 22.24.25. . And in general, anger is the door or gate of vice, and therefore David in the 37. Psalm, saith, Cease from anger, leave of wrath, fret not thyself also to do evil s Psal. 37.8. , as if he would imply, that to abound in anger, is to abound in sin: and it cannot be, but a man must be guilty of much sin, that lives in fretting and passion, and inward unrest; and Solomon saith plainly, that a furious man aboundeth in transgressions t Pro: 29.22. . beside anger brings God's curse upon a man, as it is in job, anger slayeth the foolish u job 5.2. , it bringeth many times great and sudden judgements, and as Solomon observes, a man of great wrath, shall suffer punishment, and if thou deliver him, yet thou must do it again * Pro: 19.19. . Hence it is, that our Saviour Christ, denounceth judgement both temporal and eternal against unadvised anger in the fifth of Matthew x Math. 5.22. . And this of the reasons. The remedies against anger are of two sorts. I. there are remedies for anger in ourselves. II. there are remedies for anger in others. There are divers things are good to repress and subdue, and mortify anger in ourselves. 1. from the coherence of these words with the former verse, it appears, that the serious and frequent meditation of our misery, is a good means to cut down the power and unruliness of our passions. 2. Saving knowledge will make a man peaceable, gentle, easy to be entreated y: 3.17. , and the true reason why there is so much passion many times in the heart, is, because their is so little knowledge in the head. for passion and folly are twins. Thirdly, to prevent anger, or to restrain it, it is good to take heed of meddling with the strife that belongs not to vs. But carefully to mind and meddle with our own business a Prou. 26.7. , especially we should take heed of meddling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no rest b Pro: 29 9 . Fourthly, we must not give place to wrathc, nor let it have a vent by sudden, and unadvised words, or by suffering our affections to increase in swelling and desire of revenge: we should silence our passions, and resolve to suspect and restrain our words. Anger smothered will languish, but let out will flame unto further mischief. Fiftly, we should divert the course of our anger, and spend the heat of our affections upon our own sins, and it were good to get into our heads a catalogue of some of our chiefest corruptions, that if we be suddenly tempted to anger, we might presently think of those sins, and spend our zeal upon them. Sixtly, we should consider him that provokes us to anger. That he is the instrument of God to try our patience: and that if he do it wilfully it is a brand of his folly. Lastly, the meditation of the passion of Christ is an excellent remedy to kill anger and to crucify it And thus of anger in ourselves. Now the remedies for anger in others are such as these. First, silence. Unto many natures, to answer again is to put fuel to the fire. For anger is fire, and words are fuel. Secondly, if thy silence will be interpreted to be sullenness, or contempt (for some think they are despised, if they be not answered) then the next remedy is a soft answer d Prou: 15.1. . And thirdly, it seems that a gift in secret, is good to pacify anger. For so Solomon thinks Prou. 21.14. But fourthly, if this will not serve, than it is good to give place to it e Rome 12.19. , I mean to go away from the angry person, till his anger be over. But especially take heed that thou provoke not anger, for the forcing of wrath bringeth out strife as the churning of milk bringeth forth butter, and the wring of the nose bringeth forth blood f Prou. 30.33. . The use of all this may be to humble every one of vs. We may lay our hands upon our mouths, and repent of our foolishness, in our passions g Prou: 30.32. . And we should for hereafter be careful, in all companies, but especially in our families to avoid the customary sins of passion. Peevishness and this daily fretting and chasing, is a cause of much sin and disorder, and a notable let of piety: and an extreme affliction to others that are troubled with it. It is better dwell in the corner of a house top then with a brawling woman in a wide house r Prou: 21.6. . For a continual dropping in a rainy day, and a contentious woman are alike s Prou: 27.15. . Thus of anger and wrath. Malice followeth. Malice] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly taken. Sometimes for evil of punishment, or grief for crosses t Math. 6.34. . Sometimes for wickedness in general, or the evil habit opposed to virtue u Acts 8.22. . Sometimes for malice or hatred. And so it is taken, Rom. 1.29. 1. Cor. 5.8. and so it is to be taken here. And this malice is nothing else, but anger inveterate. Malice hath diverse degrees. For it begins in the base estimation and loathing of the heart * Levit 19.17. : and then it proceeds to a desire, that plods and waits for every opportunity of revenge. And so it is grudge. Afterwards it becomes open, and shows itself, by inflation, which is, when a man goes so as he thinks his neighbour not worthy to be looked upon. Secondly, by strife and contention, suits and brawls. Thirdly, by bitterness and gall, in censuring and judging and lastly by wilfulness, and a resolution not to be entreated. Again, malice is varied by the persons in whom it is. There is public malice and private malice: public malice is in public estates, and is showed by factions and divisions: private malice is varied by the objects, for there is a malice in wicked men against God's servants. Thus they have hated them that rebuke in the gate x Amos 5.10. : Thus all the members of Christ are hated of the world y 1. joh. 3 15. : and this hatred of goodness is exceeding ill interpreted of the Lord, he accounts it as manslaughter z 1. joh. 3.11. , and will accordingly judge it a Psal. 129.5.6.7. . There is also domestical malice between husband and wife, brethren and sisters, servants and masters, etc. This domestical grudge or malice is exceeding hateful to God, and hurtful to the family: beside, it is desperate, for a brother offended is harder to win then a strong castle b Pro: 18.19. : and the Lord hates all that have any hand in it; for he that soweth discord among brethren c Pro: 6.19. , is one of the six things the Lord hates. There is also malice abroad, between man and man in controversing: and that kind of malice is principally here mentioned: now this kind of malice is not always open and professed, for he that hateth, as the Wiseman saith, many times dissembleth with his lips and layeth up deceit within him. there may be seven abominations in his heart, though he speak fair d Pro: 26.24.25. . and in another place, he saith, hatred may be hidden with lying lips e Pro: 10.18. . but of what kind soever it be, it is exceeding nought, and to be avoided. Now concerning this sin, I further propound two things: first, reasons. 2. remedies against it, and then I will touch some use of all. And the first reason may be taken from the vile nature of it. It is a vice so transcendent, that it passeth other vices; it hath been usually said, that to be angry is human, but to persevere in anger (which is this malice) is devilish: and therefore it is reckoned in the first of the Romans, amongst the monstrous sins, which the monstrous Gentiles fell into: beside, to hate and be hateful, is a dangerous sign of unregeneracy f Tit: 3.3. , even that a man was never truly converted, for he that saith he is in the light and hateth his brother, is in darkness even till now g 1. joh. 2.9. . Thirdly, it is worthy to be repented of and carefully shunned, even for the ill effects of it, for it is like leaven h 1. Cor. 5.8. , it will sour and spoil whatsoever praiseworthy qualities were in a man before: and it is a great let both to the word and prayer; and thence it is that the Apostle Peter exhorts, that if we would grow by the word in affection and practise, we must then lay aside all malice and envy i 1. Pet. 2.1.2. : and the Apostle james shows in his 4th chapter k jam. 4.1.2.3. , that many desire and ask and have not, and he implies that (among other things) their warring, and fighting, and jangling contentions were the cause of it. But our Saviour Christ is expressly plain, that if men's stomachs be so big, they will not forgive, the Lord will not forgive them, though they be never so importunate l Math: 6.14. . and beside, men that in their passionate grudges▪ are so hasty to strife, are many times brought to those straits in the end, that they know not what to do, when they are put to shame by their adversaries m Pro: 25.8. . Further, Solomon observes that men that think to hide their grudge and hatred, have their wickedness, many times, showed before the whole congregation n Pro: 26.26. : and they that dig pits in their spite for others, by the just providence fall into the same themselves o Pro: 26.27. . Few malicious persons prosper; he that by his malice is carried into contention, knows not what he doth, for he is as he that letteth out the water p Pro: 17.14. : a whole flood of mischief may break in upon him, that he dreams not of, for he that hateth his brother, as Saint john saith, walketh in darkness, and knows not whether he goeth, for the darkness of malice hath blinded his eyes q 1. joh. 2.11. . Finally, let such as will not be reconciled, nor agree with the adversary quickly, fear that prison, that is threatened by our Saviour, even the prison of hell, into the which, if they be cast, they shall not come out till they have paid the uttermost farthing r Math: 5. . and on the other side, it is a singular praise to be ready and forward to be reconciled, and lay aside malice and discord, and a crown of reward shall be given to such, as seek peace and agreement: yea a double crown, one, because he will be reconciled, ☞ and another, because he seeks it, and asketh peace first. The remedies against malice in ourselves. The remedies against malice follow: and they are of two sorts. For malice is to be medicined in our own hearts, or avoided, or it is to be compounded, or prevented in others. Now to take order that malice might not infect us, these rules are to be observed. First, we must take heed of the causes of malice, and they are either within us or without us; within us there is pride s Pro: 13.10. , and impatience, and envy, and in some nature a very lust to contend, a kind of petulancy, and a very spirit of contradiction; now unless we keep out or subdue these, it cannot be, but grudge and malicious discords will transport vs. Again, without us, there is the talebearer and scorner, and the froward person, and the busy-body, called the man of imaginations, all these must be shun●ned, and avoided, if we would live without malice or contention: for where no wood is, there the fire goeth out, and so where there is no talebearer strife ceaseth t Pro: 26.20. . and the like may be said of contentious and froward persons, for as coals are to burning coals, so is a contentious man to kindle strife u Pro: 26.21. . If a man find himself apt to grudge or strife, it is his best way, to keep out of the way of froward persons, that may soon fire him. The like counsel must be given concerning the scorner, for, saith the Wiseman, cast out the scorner and contention shall go out * Pro: 22.10. : and it is sure, that he that would not be infected with hatred, his best way will be to hate the busy-body. Now if this direction will not serve the turn, then in the second place, thou must mortify thy rising malice, and confess it with grief unto God, till by prayer thou get some victory over it. Thirdly, much malice and grudge would be avoided, if we did but observe that counsel, Leuit. 19.17. namely, that when we did conceive dislike of any thing in our brother, for which we did fear we should hate him, we should go to him, and reprove him, rebuking him plainly for his sin: many times a seasonable reproof draws out the poison of beginning grudge and malice. Fourthly, it is good to meditate upon the passion of Christ, and of his readiness to forgive even upon the cross great wrongs, and worser enemies: we should lay a necessity upon ourselves, to be advised before we would admit contention, or the resolution to contend, for as Solomon saith, by pride cometh contention, but with the well-advised is wisdom x Pro: 13.10. , even this wisdom to forbear contention. Finally, in the fourth to the Ephesians the Apostle before he saith, Let all bitterness, and wrath, and malice, etc. be put away, had said in the verse before, grieve not the holy spirit of God, whereby ye are sealed to the day of redemption y Eph. 4.30.31 : as if he would import, that a man might be induced to put away malice, and the rest of the vices there named, with great ease and readiness, if he would obey the motions of the Spirit, and busy himself seriously about the assurance of his full and final Redemption, daily thinking of the time when he shall be rid of all wants, and sins, and wrongs too: if we could oftener think of God's judgements, and the great day of revenge and recompense, it would cause us to have less stomach, to be our own judges and revengers. And if the spirit of God might rule us, our flesh would have little heart to busy itself about the works of malice. Now for malice in others, Remedy for malice in others. it must be considered either as it is to be compounded, or as it is to be avoided; and for the compounding of it▪ observe these rule● First, if thou wilt not do good for evil, (which yet is required a Pro: 25.21. ) yet be sure, thou render not evil for evil b Rome 12.17. . Secondly, if thy brother have aught against thee, so as thou be privy to thyself that thou hast done him any wrong, or given him any cause so to conceive, then go thou and seek reconciliation, tender it and ask it of him. Thirdly, if the contention be yet secret, follow Salomon's counsel, say nothing of it to others, but debate thy cause with thy neighbour himself, and discover not thy secret to another c Pro: 25.4. : peace might soon be made with many men, if the discord were not made so public. Now for avoiding of contention and malicious discords, there are divers rules of great use. I. Meddle not with the strife that belongs not to thee d Pro: 26.17. . II. Contend not with fools: thou shalt never have done if thou meddle with foolish persons, for whether they rage or laugh, there is no rest e Pro: 29.9. . III. Let nothing be done through vainglory f Phil. 2.3. . IV. Speak evil of no man g Tit: 3.2. . V. Be courteous and tender-hearted h Eph. 4.31.32. . VI Wrong no man, but follow that which is good both amongst yourselves and towards all men i Thess. 5.11. . Lastly, pray for a covering love, for hatred stirreth up strife, but love covereth all sin k Pro: 10.12. . The use of all this, may be both for reproof & for instruction. For reproof of many men, that are fearfully soured with this leaven, they do not only let the Sun go down upon their wrath, but they let the Sun go his whole course, and can find no time from the one end of the year unto the other, to compound and lay aside their discords. Nay so hath malice seated itself in some dogged and spiteful natures, that it seemeth to proclaim, it will never lose possession, till the devil the father of malice hath full possession both of soul and body. But let every godly mind be persuaded to avoid this monstrous sin, yea let us strive to avoid the very beginning of it, or if nature have such corruption, that for the present we cannot get our hearts rid of all secret poison of dislike, let us be sure we be but children in maliciousness: it is a monstrous wickedness to have a head that is exercised to strife, and a heart that hath a kind of sinful dexterity, in framing and plodding for malicious courses. And thus much of malice. Cursed speaking] The word in the original, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blasphemy. Now blasphemy or cursed speaking, it is a sin either against piety, or against righteousness. As it is against piety, it is blasphemy to reproach, or reason against the person or nature of God: or against the providence and works of God: or against the worship of God and the means thereof, and so it is cursed speaking and a kind of blasphemy to repine at God's works m 1 Cor 10.10. : to reproach God's sabbaths n Lamen. 1. , or messengers o 2. Cor. 36.16. , or his word. Also there is a cursed speaking which is against righteousness in the second table, and thus it is cursed speaking. When Subjects curse the king p Eccles 10. vl● . When Masters threaten their servants q Ephes. 6 9 . When Parents provoke their children r Ephes. 6.4. . When Husbands are bitter to their wives s Col●. 3.19. . When wives brawl and chide with their Husbands t Pro. 25.24. . When great men lord it over the poor u Pro. 13.8. , and the like. Cursed speaking is either before the face, and so it is strife of words, or behind the back and so it is backbiting or whispering * 2. Cor. 12.20. . It is cursed speaking, to mock and scorn, it is cursed speaking to judge and censure, it is cursed speaking to slander and disgrace, it is cursed speaking to be ever complaining in all places. Finally it is cursed speaking when men speak evil of any man, and there is a special kind of it in speaking evil of godly men, and this properly is blasphemy in the second table, for the Lord for the honour he bears to his people, is pleased to afford the name of blasphemy to their reproaches, as importing, that he takes it as if he were reproached himself. We should all of us take heed of cursed speaking of what kind soever, for it ariseth of ill causes, as envy or malice, and it hath effects, for it is certain thou werest as good pierce others with a sword as smite them with thy tongue. And therefore a bitter and cursed tongue is often compared in the Scripture, to the sting of adders, and to a sword▪ yea a sharp sword▪ to a razar, and to arrows, and the like▪ besides the hurt ●t doth to thyself▪ for if thou bite and devour, take heed thou be not devoured x Gal. 5.15. . And it is just with God thou shouldest be judged and censured that accus●omes thy sel●● 〈◊〉 judge and censure y 7.1. . And though thou speak evil never so secretly, ye●●od doth many times wonderfully discover the shame of it before others, and if man would not judge thee for thy evil tongue, yet it is certain God will z jam. 5.9. . And it is many times seen that men and women of distempered and spiteful tongues are made a very abomination amongst men a Pro. 24. ▪ so as all men are weary of them and shun them. Lastly scornful and cursed speaking proves a notable hindrance to the success of the word b 1. Pet. 2.1.2. , and that these kind of people might observe when they come to hear they receive not a blessing, and why? But because blessing is so far from their lips, as they loved cursing so it cometh to them. The use of all may be to exhort us to put away far from us a froward mouth and perverse lips c Pro. 4 24. , and that nothing be done through strife, but rather that all things be done without murmuring or reasonings, or brawlings, or revilings. And herein such as fear God, should strive to give good example, seeing they are as lights in the midst of ●rooked and perverse people. Ques. Q. But what are the remedies of cursed speaking. Answ. Answ. If we have sinned through bitterness, we should observe two rules. Remedies. 1. Let thy own words grieve thee d Psal. 56.5. , that is, labour by prayer and godly sorrow to beat down the power of thy perverseness, without defending, excusing or extenuating of thy frowardness. 2. Keep thy heart with all diligence c Pro. 23.24. , Look to the first risings of thy passions. For bitterness is first in the heart before it can come into the tongue. Now for preventing of evil speaking in others, the only rule is to give them no occasion, either by words or injurious and wicked life. Object. Ob. But they will rail and revile without a cause. Answ. Answ. Then observe these rules. 1. Betake thyself to prayer, so did David f Psal. 104.2.3.4 . 2. It is good oft-times to be as a dumb man that heareth not g Psal. 38.13.14. . 3. Be sure thou be careful thou wrong not the names of others, else though thou be innocent in the things imputed, yet thou art justly scourged with the like evil h Math. 17.1. . 4. The constantest and surest medicine for railing, is a holy continuance in godly conversation: for though for the present it seem not to profit the railer, yet in time to come it may i Phil. 2.15. . I add also Salomon's rule, namely, with an angry countenance to drive away a backbiting biting tongue. For that is many times the bellows to kindle the fire of bitterness and fierce speaking. Filthy speaking] This is another of the wretched vices of the tongue, Reasons against filthy speaking. to be with all care and conscience avoided by a Christian. And therefore▪ the Apostle in the fifth to the Ephesians also, as well as here puts it into the Catalogue of evils he would most seriously dissuade them from: and out of that Chapter, we may gather divers reasons against it. 1. We are dear unto God and therefore should follow him as dear children. Now of all things we never saw any colour of this in God. Angry speaking indeed is sometimes for our capacity given to God: but never filthy speaking, or any the least glimpse of it. 2. Our love should be as Christ's was. Now his was to profit not to infect, and it was pleasing to God, not as hatred, as this filth of words must needs be. 3. It is a shame, and uncomeliness, and dishonour to a Christian. 4. If any would object it is but a small matter, the Apostle would soon answer, men ought not to be deceived with vain words for it is sure that because of this and such like things cometh the wrath of God upon the children of disobedience. 5. This is a froth of filthiness that should only be found in unregenerate men that lie in darkness, and it is a work of darkness, to speak filthily as well as to do filthily. 6. If we be children of the light we should show it by our fearfulness to speak or do any thing that were unpleasing to God. And we should show it by reproving such filthiness in others: for such filth if it be not reproved is not regarded, but a Christian reproof will make manifest in some measure that it is not good nor agreeing to truth and righteousness, and goodness. 7. Men are in some degree of a lethargy that use this sin. 8. A Christian ought to walk exactly, strictly, precisely or circumspectly, it is no more than he is bound to do, to make conscience of the least filthy word as well as of filthy actions, and therein to take notice of Gods will. And this of the second vice of the tongue. Vers. 9 Lie not one to another, seeing that ye have put of the old man with his works. Lie not one to another] This is the last vice in the Catalogue, lying is given oftentimes to the dumb creatures: and so Images lie, and teach lies, and so the wonders of Antichrist are lying wonders a 2 Thes: 2: 11. . But it is most usually and properly ascribed to man, and so he lies either in nature, or in work, or in word. In nature, and so the Prophet David saith men of high degree are a lie b Psalm: 62: 9 . In work, and so men lie either through hypocrisy, or deceit. Hypocrisy is lying, whether it be in worship to God c Esay 59.13. , or carriage towards men d revel. 2.9. . Deceit is lying, and therefore the bread of deceit is called bread of lying, Proverb 20.17. But most properly a lie is in word, and so there is a lie in doctrine when men teach falsehood, or apply truths to wrong persons or for wrong ends. The Devil is a lying spirit in the mouth of many Teachers. Men lie also in false witness bearing, so do they in slandering and flattering. But most strictly, lying is in the report of things untrue in conversing with men whether at home or abroad. There are many reasons why a Christian should take heed of lying. Reasons against lying. First if we consider the cause of lying it is the Devil, he is the father of lies e joh 8.44. . Secondly if we consider the nature of a lie, it is most shameful and hateful: and therefore the liar denies his lie, because he is a shamed to be taken with it. And our Swaggerers hold the lie so disgraceful that they will revenge it many times with blood. Riches cannot add so much grace to a man as lying will bring him disgrace, and therefore Solomon saith: A poor man walking in his integrity, is better than a rich man which is a liarf. And the Lord useth to reckon lying with the most monstruous sins, to make us the more to hate it: as we may see in the Catalogues of the Revelation, g Reu. 21.8.22.15. and in other places of Scripture. Thirdly on the contrary to speak the truth is to show righteousness h Prou. 12.17. . A mouth without guile is a mark of Gods redeemed i revel. 14.5. , and the remnant of Israel, as in general they will do no iniquity, so in special they will not speak lies k Zeph 3 13. . Fourthly in the Epistle to the Ephesians the Apostle reasons thus, Put away lying; speak every man truth to his neighbour for we are members one of an other l Eph 4 25. . It were most unnatural for the head to lie to the hand, or one member to be false to an other: so unnatural is it for Christians to lie one to an other. For they are (or profess to be) members one of an other. Fiftly, if we consider the effects or consequents of lying, for it makes us abominable to God, as they that do truly are God's delight, so lying lips are abomination to the Lord m Pr●. 12.22. , and a liars tongue is one of the 7. abominable things which Solomon reckoneth up n Pro. 6.17. . The law also is given to liars among the rest, as the Apostle to Timothy affirms o 1. Tim. 1.10. . It is one of the sins that brings upon a man's soul and body, the forfeiture of the law. If lying be not restrained in time thou mayest get such a habit of lying that thou canst hardly tell any thing but thou wilt mix some falsehood with it, and that will both increase thy sin and the guilt of it. Besides thou wilt lose thy credit, so that thou wilt hardly be believed if thou speak the truth. Sixthly, know that God will enter into judgement with all liars p Hosea 4, 2. , sometimes by ordinary judgements, sometimes by extraordinary, as he did with Ananiah and Saphirah q Acts 5. . Now the holy Ghost saith: he that speaketh lies shall not escape r Prou. 19.5. , but God will destroy them that speak leasings s Psalm. 5.6. , or if we could escape in this world, yet the lake that burneth with fire and brimstone is prepared for them that speak or love lies. t revel. 22.15. Use. The Use may be for reproof and humiliation to such as find themselves overtaken with this sin, especially if it reign in them, but more especially they are in a cursed condition that seek lies u Psalm. 4.4. , and teach their tongues to lie * jeremy 9, 5. , neither let men please themselves that they can do it covertly. For liars are for the most part easily found out, there is among the rest. 3. signs of a liar and in one of the three he usually discovers himself. Three signs of a liar. 1. To vary incontinently x Prou, 12: 19 . 2. To harken to a false tongue y Prou. 17.4. . 3. To love lies z Revel. 22.15 . But let every one that feareth God obey this counsel of the Apostle, to put lying in the Catalogue of sins he would daily watch against. And because by nature we are all prone unto this sin, we should remember it even in our prayers to God, that he would remove far from us vanity and lies a Prou. 3.8. . Before I pass from this vice, there are certain questions to be answered, Quest. as first whether all lying be sin or no. Answ. That this may be understood men use to divide lies into three sorts. There is an officious, and a pernicious, and a jesting lie. All men condemn the pernicious lie, many excuse the lie in jest, and some commend the officious lie, but the truth is, all are nought. And therefore the Apostle saith, lie not at all, for he speaketh indefinitely. But it will be objected that the midwives and Rahab and Micholl did lie, but it must be answered, that their zeal and piety was to be praised, Object. but the means they used was not to be imitated. If any object that the patriarchs used lying, they must know that divers speeches of theirs, which to some seem to be lies, indeed were not. For Sarah was Abraham's sister, and jacob was isack's first borne by divine dispensation and prophetically, & so Paul's speech about the high Priest may be excused, when he saith he knew not that he was the high Priest. For from the death of Christ the right of the Priesthood ceased. If it be further objected that of two evils the less is to be chosen. Object. I answer, that, that rule is to be understood of evils of inconvenience, Answ. not of evils of sin. Now that it may further appear that it is not lawful to lie, no though it were to save others from great danger. These reasons may be weighed. First we may not do evil that good may come of it b Rome 3. . 2ly Peter was rebuked for dissembling, though it were, as he conceived, to a good end, even to avoid offence and scandal c Gal: 2. . 3ly nay it is not lawful to him, though it were to defend God's cause, or to prevent his dishonour: therefore job saith earnestly and in great heat, will ye speak wickedly for God, and talk deceitfully for him, will ye accept his person d job 13.7.8.9. etc. 4ly If we might lie to save others out of danger, than we might lie to save ourselves also: for we are not more bound to care for the safety of others, than our own: but we may not lie to save ourselves, for then Peter had not sinned by denying his Master, keeping his faith and his heart, seeing it was to save his own life. Lastly, we might as well commit fornication with the Moabite; to draw them to our religion, or steal from rich men to give to the poor, as to lie to profit. Quest. But is it not lawful to suppress the truth sometimes? Quest: Answ. Truth is either religious or political. Ans: For religious truth, being asked of our faith, we are ingenuously to profess it. Now political truth is to be considered, either as it is required in judgement, or as it is to be used in cases out of judgement. As for the truth before a judge, it may not be concealed, when thou art called to answer the truth; but in private conversing, we are not always bound to reveal all the truth: for the precept, Speak every man the truth e Eph: 4.15. , is an affirmative precept, and so doth not bind always, and at all times, and in all places Besides charity binds us to conceal and cover many infirmities, and a wise man keeps in, some part till afterwards; and besides it is apparent, men are not bound to discover their secret sins to all men. Samuel also is taught to conceal a part of the truth, when he went to anoint David. And thus of the catalogue of Injuries. Seeing you have put off the old man with his works.] In these words with the verses that follow to the 12th is contained three reasons to enforce the mortification of injuries. I. They are the works of the old man: vers: 10. and they have by profession put off the old man, and so they should do his works. II. They are now in the state of grace, vers: 11. they are new men, and therefore have new manners: they are by the means renewed in knowledge, and therefore aught to grow in practice, even in the mortification of what remains of corruption, they are renewed after the image of Christ, and Christ's image is the pattern of all holiness, and they must therefore leave those sins, because how like soever they be to the humours and dispositions of the most men, yet they are not found in the Image of Christ. III. God is unpartially righteous and just: if men mind not mortification, he cares not for them, though they were jews, circumcised, freemen▪ and contrariwise, if they do conscionably strive after the holiness of Christ, and the mortification of sins, he will accept them, though they were Grecians, Scythians, bond, etc. In these words is heedfully to be noted, the matter to be avoided: both the old man and his works. 2. the manner employed in the metaphor (put off) with the time, have, and the persons, ye. The old man is by some taken to be their old condition of life in the time of Idolatry; What the old man signifieth by others, to be their custom and habit in sin: but it is generally by the most taken to be the corruption of nature, and inborn pravity, that vicious humour and ill disposition that naturally is in every one of us, it is the image of the first Adam in our hearts. This corruption is here said to be, the man: Why corruption is called the man. because it is seated in every part of man, and because it rules and frames a man, and because it lives in man, so as sin only seems to be alive and the man dead, and because God will take notice of nothing in the sinner, but his sin. 2 The old man. partly in respect of the first Adam, whose sin is ours by propagation, ●nd why it is called the old man. and who is called old, to distinguish him from the second Adam a 1 Cor: 15.4.5. : and partly in respect of our state of corruption, which in the renewed estate we change so, that our condition after calling is said to be new, and our disposition before calling said to be old. This corruption may be said to be old also by the effects, for in godly men it waxeth old and withereth more and more daily by the power of Christ in them: and in wicked men, it spends the strength and vigour and power of the faculties of the soul, and makes him more and more withered and deformed in God's sight, and withal it hasten● old age, and death upon their bodies. also in some men, sin may be said to be old in respect of continuance, this is most fearful; age in any corruption is a most grievous circumstance of aggravation; it is best not to sin at all, and the next, to get quickly out of it. What are the works of the old man. Thus of his nature: now of his works. The works of the old man are in general, works of darkness, of iniquity, of the flesh, vain, unfruitful, corrupt, abominable, deceivable, shameful, and tend to death. And now particularly, if we would know what he doth, and how he is employed, we must understand, that he gives laws to the members against the law of God and the mind; that he frames objections and lets against all holy duties; that he strives to br●ng the soul into bondage and captivity under imperious lusts; that he inflames the desires of the heart against the spirit: that he infects our vain generation, and works both sin and wrath for our posterity; but more especially, his works are either inward or outward: inwardly he works Atheism, impatience, contempt, carnal confidence, hypocrisy: he forges and frames continually, and multiplies evil thoughts: he works lusts of all sorts, he works anger, rage, malice, grief, evil suspicions, and the like. Outwardly, he works all sorts of disorders, impieties, unrighteousness, and intemperance. A catalogue of his outward works are set down, in the Epistle to the Galathian b Gal: 5.22.23 . he is here in the coherence, described to be covetous, filthy, wrathful, cursed and lying: and all these are well called his works, because he rests not in evil dispositions, but will burst out into action: beside, it is his trade ●o sin, and they are well called his works, because they are properly a man's own, for till a man repent, he hath nothing his own but his sin, and it is to be observed, that his works indefinitely must be put away: as if the holy ghost would imply, that all his works were nought: for his best works are infected with the viciousness of his person, or else they are not warranted in the word, or they are not finished, or the end was not good, or the manner not good, or they were wrought too late, or being out of Christ, they were not presented by Christ unto God, in whom only they can be accepted. Thus of the matter to be reformed, the manner follows. Put off] The faithful are said to put of the old man six ways. 1 In signification, or sacramentally, and so in baptism. 2 In profession, or outward acknowledgement: and so we profess to leave off the practice of sin. 3ly by justification, and so the guilt of sin is put off. 4ly by relation, and so in our head Christ jesus he is every way already perfectly put off. 5ly by Hope, and so we believe he shall be wholly removed at the last day. 6ly by Sanctification, and so he is put off but in part, and inchoatively: the last way is here principally meant. Now in respect of Sanctification, the old man and his works are put away, first, in the word, for so Christians are said to be clean by the word c Ioh: 15.3. , and to be sanctified by the word d Ioh: 17.17. . The word, first, begins the work of reformation, it informs, renews, chaseth away the affections and lusts of sin, etc. and then secondly, the Christian at home puts him away by confession, and godly sorrow, and the divorce of daily practice of reformation▪ this is in effect that which is signified in the other metaphor, of crucifying the old man e Rome 6.6. : for to crucify him, is to lift him up on the cross of Christ, and to nail him with the application of God's threatenings, which causeth the pains of godly sorrow. Have] Q. Can men put of the old man in this life. Ans. They may by inchoation not perfectly. Q. But when may we have the comfort of it, that the old man is put of and crucified in vs. Ans: When he is so subdued that he reigns not, for (to take the benefit of the word, crucified) to crucify is not absolutely and outright to kill: and therefore it is said in the Creed, Christ was dead, after he had said, he was crucified, to note a further degree. Now then, (as I conceive of it) sin is crucified, when we make our nature's smart for it, so repenting of our sin, as we allow no sin: for to crucify a man, is to leave no member free: provided that we be sure, that the old man be so pierced, that he will die of it, though he be not presently dead. Ye] The persons are indefinitely set down, to note that it is a duty required of all sorts of men, to put of the old man, and this work it is required of great men, of learned men, of wise men, of young men, in a word, of all men without exception. The uses follow. And first we may here inform ourselves concerning the necessity of mortification, Use. there is in us such corruption of nature, and such works of corruption, as if they be not mortified, they will certainly mortify vs. Secondly, here may be collected, matter of confutation, and that of Popish antiquity: for every man carries that about with him, that may prove that a thing may be ancient and yet vile. Thirdly, how can the most of us escape, but the reproofs of God, must needs fall upon us, for every man looks to the mending of his house, and his lands, and his apparel, etc. but who looks to the mending of his nature? every man hath courage to put away an evil servant, and ●n adulterous wife, but where are the people that will resolutely set upon the divorce of sin? men may be deceived, but the truth of God will remain unchangeable, if we have not put of the old man with his deceivable affections and works, we have not after all this hearing learned Christ as the truth is in him f Eph: 4 22.23. : but when I speak of putting of, I mean not that sin should be put of, as men put of their garments, with a purpose to put them on again, after a certain time. Vers. 10. And have put on the new man, which is renewed in knowledge after the Image of him that created him. In this verse is contained the second reason to enforce mortification, taken from their new estate in grace. The reason in itself entreats of the new birth, and describes it, by showing what it is, 1. in general, it is the putting on of the new man. 2. in particular, it is the renewing of the mind with knowledge, and of the whole man, after the image of God and Christ. The main general doctrine of the verse is, that all that are accepted of God in jesus Christ, have put on the new man, or are made new creatures. And for the further opening of this great point, I consider three things. First, the necessity of the new birth. 2. what it hath in it. 3. the manner by which it is effected▪ and then I come to the use. For the first, The necessity of the new birth. those places of Scripture most evidently prove it is of absolute necessity. The Apost: to the Galat: saith, neither circumcision nor uncircumcision availeth any thing, but a new creature a Gal: 6.15. : & to the Eph: b Eph: 4.21.24 he showeth, that if we be taught as the truth is in Christ jesus, then to put of the old man, and to put on the new, are as the main principles of all saving doctrine▪ and to the Corinthians he saith, If any man be in Christ jesus, let him be a new creature c 2 Cor: 5.17. ▪ and our Saviour Christ in the 3. of john is peremptory, except a man be borne again, he can never enter into the kingdom of heaven d john 3.5. . His nature is new, in four things. Now for the second. Whosoever is a new creature, or hath put on the new man, it is certain he is new. 1. in his nature. 2. in his obedience. He is new in his nature, and that will appear after sound trial in four things▪ for, first, he hath new gifts, as the gifts of knowledge e Math. 13.11 or discerning, the gift of prayer, or as the Prophet calls it, of supplications f Zach: 12.12. , the gift of uprightness, or a spirit without guile g Psal: 32.2. , yea the Apostle saith, they were not destitute of any heavenly gift h 1 Cor: 1.6. . 2 He hath new delights, for he feels the joys of the holy ghost i Rome 14.17. , and that in new things, in which he was never wont to delight before▪ as in the law of God k Psal: 1.12. , in prayer, in the sacraments, etc. and also in new persons, for now all his delight is in the excellent ones l Psal: 16.3. , that truly fear God, and no more in carnal persons: yea and in new times too, for he was never wont to rejoice in the time of affliction, but now he finds marvelous joy even in tribulation m Rome 5.3.4. . 3. He hath new sorrows: also they are not now so much for losses, shame, sickness, or the like, as for sin, or Gods spiritual judgements, or the afflictions of God's children. 4 He hath new desires also, as after purity of nature n Psal: 51.2. , pardon of sin o Math: 5.6. , softness of heart p Esay 63.17. , the presence of God q Psal: 42. , success of the means, audience in prayer, and the coming of Christ r 1 Tim: 4.8. , and the salvation of Israel s Rome 9 The trial of his obedience in three things. , and the like. And as he is new in his nature, so is he new in his obedience also, and that if we respect either manner, or the matter, or the end: if we respect the manner, or the matter, or the end; if we respect the manner of his doing God's work, it is first with consecration of his soul and body to God's service t Rome 12.1. . 2. It is with delight, he loves to be God's servant u Esay 5.6. . 3. It is in Christian simplicity, and harmlessness, and godly pureness, and strictness * 2 Co● 1.12. & 11.3. Eph: 5.15. . Now secondly, if we respect the matter of his obedience, he is exceedingly changed and renewed: for now he hath respect not to one or two commandments, but to all God's commandments x Psal: 119. , he would be sanctified throughout y 1 Thess: 5.23. , he labours for inward holiness as well as outward z 2 Cor: 7.1. Psal. 24.4.5. , and as he is altered in his service of God, so is he in his calling too: for he walks more conscionably towards all men, and hath learned to practise his general calling in his particular. And thirdly, for the ends of his obedience, his praise is not now of men but of God a Rome 2.16. , his desire is to approve himself to God, without respect of the world, how men will take it, and he will constantly profess and practise, though it be against his ease, credit, pleasure or profit. The third thing propounded, was the means of the new birth: and howsoever the most men stand affected, yet the truth of God is certain and unchangeable, the ordinary outward means to convert a soul to God, or make us new creatures, is the word preached, we are borne again by this immortal seed of the word, as the Apostle b 1 Pet: 1.23. Peter saith: and the Apostle Paulis peremptory in the epistle to the Romans, how can a man believe except it be by hearing of the word preached c Rome 10.14.17. : the inward means is the spirit of Christ: which in respect of his working herein is called the spirit of revelation d Eph: 1.18. , of glory e 1 Pet: 4.14. , of love, of power, and of a sound mind f 2 Tim: 1.7. . The uses follow. And first all God's servants that have felt the power of the word renewing them, may greatly rejoice in the mercies of God to them, and the rather if they further consider the privilege of their new estate; for art thou a new creature, than thou hast the benefit of a new covenant g Ier: 31.33. , thou hast a new name upon thee h Esay 62.2. R●●: 3.5. , and a new spirit within thee i Ezek: 36.27. , to comfort thee k john 14. , to direct thee, to confirm thee, and to make intercession for thee: thou hast new alliance, a new father, even God the Father: and new kindred with all the Saints both jews and Gentiles o Eph: 2.14. : a new Prince and minister p Esay 55.6. , even jesus Christ: new attendants, the very Angels of God p Heb: 1.14. : new wages and new work r Esay 62.11. : a new commandment, the rigour and curse of the Law being taken away: new food, even Manna from heaven, the word of life: new signs and helps, to guide thee in the way s jer. 31.21. . And when thou shalt die a new death, (not die as other men) and a new grave or tomb wherein no carnal man lay, thy grave being perfumed by the body of Christ: a new way to heaven t Heb. 10. , and a new Mansion in heaven u 2. Cor. 5.8. , what shall I say, but conclude with the Apostle, if thou be a new creature thou shalt have all things new * 2. Cor. 5 17 . And therefore let all the holy seed, the blessed of the Lord sing new songs of praise to God. Secondly the consideration of the doctrine of the new birth, may serve greatly for reproof of the fearful security of multitudes of people, that are sunk so deep in rebellion that they cannot consider nor seriously mind their own conversion. They look not upwards to behold the angry countenance of God, nor to the times past to consider the millions of men that have perished for want of the new birth, nor within them, to see the Image of God defaced, and the Devil entrenched in strong holds (for temptations) and the conscience: either awake, and then the fire of hell is within them, or a sleep, and then they are in danger every moment when it will awake: nor do they consider the time to come, or think of those last things, death, judgement, and hell. Oh: the spirit of fornication that doth inchaunt men that they cannot so much as mind to return. Now if any profane spirit should ask me, where are any such men as I have before described to be new creatures? I would answer him they are not to be found in Taverns▪ Alehouses, playhouses, cocke-pits, beare-baits or such like, but blessed be God there is a remnant, a tenth, one of a City, and two of a tribe, that are such as the Lord doth describe and willbe accepted of in jesus Christ. Renewed in knowledge] Knowledge is a chief part of the new grace of a Christian, without it the mind cannot be good x Pro. 19.2.. , it is a singular gift of God, to the elect, to reveal unto them the mysteries of the Kingdom y Math. 13.11 , it is the beginning of eternal life on earth z joh. 17.3. , but we must understand that this knowledge here meant, is neither natural, nor sensual, nor civil, nor moral, nor historical, What true knowledge is. nor a general Theological knowledge, but a religious saving knowledge, it is a knowledge by which a Christian sees in a mirror, he stands and wonders: it is a knowledge that will transform a man a 2. Cor. 3.18. , it is the experimental knowledge of the virtue of Christ's death and resurrection b Phil. 3.10. , it is a knowledge will keep a man from the evil way c Proverb. 2. , it is a knowledge will encounter every thought and affection d Esay. 11.8.10 that exalts itself against the obedience of Christ, it is a knowledge that is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging and without hypocrisy e jam. 3.17. Rules for attaining of true knowledge. The use is, to teach us, 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 up from the dead, and withdraw from wicked society, else Christ will never give us light f Ephes. 5.14. . 2. We must consecrate ourselves to holy life and seek the fear of God, for that is the beginning of this wisdom g Rome 12.1. Proverb. 1. . 3. We must deny our carnal wisdom and become fools that we may be wise h 2. Cor. 3.18. . 4. We must walk with the wise i Pro. 13.20. . 5. We must beg of God a lowly and an humble heart, for with the lowly is knowledge k Pro. 11.3. . Lastly we must study the Scripture, and attend upon daily hearing and reading, for they are the only fountains of true knowledge and wisdom l 2. Tim. 3.16. . Renewed] The knowledge of the faithful in this life, even after calling needs to be daily renewed. For sin makes a breach both in the heart and mind. And Satan plants daily temptations and objects against the doctrine of God, against which the mind needs new store of provision out of the word, for defence. And our affections are wonderful apt to lose sense and feeling, and then there is no other way to recover sense but by renewing contemplation. And besides in as much as faith and repentance must be daily renewed, therefore also must examination of life, and meditation of God's promise and grace, be renewed also. Finally we know but in part and successively, and therefore ought continually to be growing and adding to the measure of the knowledge received. Use. This may serve, 1. for information. For here we may know the necessity of daily teaching, since we need daily to be renewed in knowledge. 2. For great reproof of that negligence is every where to be found, in omission of hearing or reading the scripture, or using of other private helps for knowledge. 3. For instruction, for it should teach us to be constant in the use of all the helps God hath commanded or afforded vs. And we should bear infirmities in others, since our own knowledge is unperfit. And we should learn to be wise to sobriety, and not think ourselves able to judge of every doctrine or work of God. The Lord hath laid a restraint upon us, and in this life we cannot attain a full knowledge, and therefore we should repress the itching curiosity of our natures, thirsting after forbidden knowledge. Lastly we should resolve of the need we have to be admonished, instructed, directed, or rebuked, and therefore rejoice in it, if any will show us that mercy to smite us with rebukes, or guide us in the way. After the Image of him that created him. How Christ is the Image of God. God's Image is in Christ, in the Angels, and in man, Christ is the Image of God in two respects, because he is the eternal son, begotten of his substance: and therefore called the character of his person or substance m Heb. 1.3. , The Image of the invisible God n Col. 1.16. , and so he hath most perfectly 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 seen. And therefore our Saviour saith, he that seeth me hath seen the father o joh. 14.9. , for the fullness of the godhead which was in the son being united and as it were imprinted on the flesh bodily p Col. 2.9. , he did resemble and as it were express h●s own and his father's nature after divers manners, and by divers works or actions. The Angels are God's Image, and therefore called the sons of God because they resemble him, How the Angels are God's Image. as they are spiritual, and incorporeal, and immortal substances. And secondly as they are created holy, just, and full of all wisdom and divine perfections in their kind. Amongst the visible creatures man only bears the Image of God. And so he doth, How man is God's Image. 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 sin, he recovers the renewing of the Image of God, by grace and effectual calling in jesus Christ, that this may be more fully understood, we must know that man is the Image of God, either considered more strictly as a superior, or more generally as man. As a Superior man is said to be God's Image in Scripture two ways chiefly, 1. As a husband and so in the family the Apostle calls him, the Image and glory of God s 1. Cor. 11.7. . 2. As a Magistrate, and so Princes and Rulers are called gods t Psal. 82. on earth, but neither of these are meant here. For this Image of God here mentioned, is that likeness of God, which by the spirit of grace is wrought in every one of the faithful after their calling. Howsoever the perfect understanding of God's Image, belongs to God himself and to the vision of heaven, yet in some measure we may conceive of it, as it is revealed in the word, and imprinted in the nature and obedience of man. Two things I principally propound to be here considered more distinctly, 1. Wherein man is the Image of God. 2. The differences of the Image of God in man, either from that which is in Christ, and the Angels, or as it is to be considered in the several estates of man, and then I come to the use of all. For the first, man is said to bear the similitude of God, or to have in or upon him the Image of God in 5. respects. First in that in conceiving of God man begets a kind of Image in his mind. For whatsoever we think of, there ariseth in the mind some likeness of it, now if we conceive of God amiss, than we commit horrible Idolatry, and whatsoever service is done to the likeness we so conceive off is done to an Idol. But now when Christians taught out of the word conceive of God according to the descriptions of the word, that is not after the likeness of any creature, but in a way of apprehending of God in the human nature of Christ, or otherwise according to his nature or properties, in some true measure, this Idea or form of God, as I may so call it, in the mind of the faithful is a kind of the Image of God. For to conceive a likeness of God is not unlawful, but to conceive him to be like any creature in heaven and earth that is prohibited and unlawful. Secondly Man is after the Image of God in his substance, and therefore we are well enough said to be God's offspring u Act. 17.28. . Now man is God's Image both in his soul and in his body. The soul is the Image of God, as it is spiritual and simple, and as it is invisible, and as it is immortal, and as it is an understanding essence having power to know all sort of things, and to will freely. And some think it is God's Image as there is in it a portraiture as it were of the Trinity, for as there is in God distinct persons and yet every person hath the whole essence, so there is in the soul distinct faculties, and yet every faculty hath in it the whole soul, yea is the whole soul. Now that the body also is God's Image these reasons may prove. 1. Man is said to be made after God's Image in the first creation. Man I say, not the soul of Man only. 2. God's Image was in Christ's body: for he saith, he that seeth me seethe the father. He saith not he that seeth my soul, nor indeed could the soul be seen. 3. When the Lord prohibiteth the shedding of man's blood, he yieldeth this reason, for in the Image of God made he man, now it is manifest the soul cannot be killed, therefore man's body is after God's Image. Now that God hath any body, but in three respects. 1. As man's body is a little world, and so the example of the world which was in God from all eternity, is as it were briefly and summarily expressed by God in man's body. 2. There is none of our members almost, but they are attributed to God in Scripture, and so there is a double use of our members, the one that they might serve the offices of the soul, and the other that they might be as it were certain types or resemblances of some of the perfections of God. 3. Because the gifts of the mind do cause the body to shine as the candle doth the horn in the lantern. Thirdly man is after God's Image in the qualities of the soul: such as are wisdom, love zeal, patience, meekness, and the rest: for in these he resembleth in some manner those glorious and blessed attributes of God. 4. Man is after God's Image, in respect of sanctity of actions, in that he is holy as he is holy, and in that he resembleth God in his works, as in loving and hating where God loves and hates, and in knowing and approving of things as God approves or knows of them, it is plain man resembles God in loving and showing kindness to his enemies * Mat. 5. but generally by holiness of carriage man doth resemble God, I mean in the creation did so, & by grace the faithful begin to do so. Lastly man bears the Image of God in his sovereignty of dominion, and that both over himself and as he is God's vicegerent over the living creatures and the earth, and thus of the first point. Now for the differences of God's Image, first that Image of God in man and the Image of God in Christ differs in two things. 1. Christ was the substantial Image of the father, as he was God, and we are his Image but by similitude. 2. Christ as man by reason of the personal union is filled with almost infinite perfections above measure which are in no man else beside. Again it differs from the Image of God in Angels in three respects. 1. Because they excel in nature, for they are wholly spiritual, and in action, they perform Gods will with greater glory and power. 2. They are free from all human necessities ever since their creation. 3. They enjoy the vision of glory in the presence of glory in heaven, in a manner peculiar to their place and natures. Now for the differences of the image of God in man according to the different estates of man, we must know the image of God according to the threefold estate of man, is likewise threefold. 1. there is the image of nature, which Adam had. 2. the Image of grace, which the Saints now have▪ and thirdly, the Image of glory, which the blessed have in heaven. The Image of God in Adam had distinct specialties, Adam was a perfect Divine, and a perfect Philosopher, even in an instant, he knew the nature of all things in the instant of his creation, which now is attained unto with extreme labour, and singular weakness. 2. he had an immortal nature, free from infirmities, diseases, death. 3. he should have propagated an immortal seed, after the image of God, whereas now grace will not be propagated. 4. his obedience was charged with the observation of the tree of life and of good and evil. uses. The image of grace hath these specialties; 1. faith. 2. godly sorrow. 3. the cohabitation of the flesh. 4. a feebleness and defect in the measure of grace. 5. a peculiar kind of inhabitation of the spirit of Christ. Lastly, the image of glory hath these differences; a freedom like the Angels from all terrene necessities. 2. an utter abolishing of the sinful flesh, and of the very natural disposition to die. 3. a full perfection of all graces. 4. a loss of faith and sorrow, and all the works of repentance. 5. a special unutterable communion with God and good Angels in glory. The consideration of this doctrine of god's image, should serve, to teach us to love and admire all that fear god, since the Lord hath graced them with this honour to be like god: 'tis a greater favour, then if they had resembled the noblest Princes that ever were on earth, no all the carnal men on earth in all their glory, cannot reach to that absoluteness of excellency, that is in one of the poorest of gods servants. 2. since the seat of this glorious resemblance of god is in the heart, it should teach us especially to look to our hearts, and keep them with all diligence x Prou: 4. , even to be conscionably careful to see to it, what thoughts and affections are lodged there: the devil desires no more advantage, then to have liberty to erect in the heart, holds for evil thoughts and sensual desires. 3. If it should be our glory to be fashioned after the image of god, than it condemns the abominable security of the most men, that are so mindless of the repair of the loss of this divine gift, and in stead thereof with so much care fashion themselves after this world y: 12.2. , or after the lusts of their own and old Ignorance z 1 Pet: 1.14. , or after the wills and humours of men a 1 Pet: 4.2. 3. how are we bound unto god for this unsearchable love, that is pleased to restore unto us this divine gift through the gospel of jesus Christ. Thus in general of god's image. But before I pass from these words, there is further to be considered, first, the form of speech, in that he saith not, his Image, but after his Image. 2. the efficient cause, noted in those words, of him that created him. For the first, we must understand, that to say, man is the Image of God, and man is after the Image of God, Imago ad Imaginem. is not all one: for man is said to be the Image of God, because he is truly so: and he is said to be after his Image, because he is not perfectly so; Christ only resembles God in full perfection. Now for the efficient cause of God's Image, he is described here by a Periphrasis, he that created him. Man was two ways created; first in respect of being, and so God created him. 2. in respect of new being, and so Christ created him b Eph●s: 2: 10 1 Cor: 8: 6. ; neither of these senses can be well excluded. And if the words be understood of the first creation, than these things may be observed; that Adam was not to be considered as a singular man, but as he sustained the person of all mankind, else how could we be said to be created after God's image; and as in him we received this image, so by him we lost it. 2. That the interest we have now to creation, is not sufficient to salvation: and therefore they are grossly deceived, that think God must needs save them, because he made them. 3. That the Lord would have the doctrine of the work of Creation to be remembered, and much thought upon by converted Christians: and the rather because it serves for great use in our regeneration▪ for it furthers both repentance and faith, and therefore in divers places of Scripture, where the holy ghost entreats of doctrine, of repentance, and faith, the word Create is metaphorically used, to assure us that God will perform his promise, though it were as hard a work as to create all things at first. Thus he hath promised to create a clean heart c Psalm 5 1. , and to create the fruit of the lips to be peace d Esay 57: 19 , and to create upon every place of Mount Zion, and upon the assemblies thereof, a cloud and smoke by day, and the shining of a flaming fire by night, that upon all the glory may be a defence e Esay 4.5. , and to create light f Esay 45: 7. , and deliverance out of afflictions. Besides the doctrine of the creation, teacheth us the fear of that dreadful majesty, that was able to work so wonderfully g Psalm 33.7. and 8: 9 , and it enforceth humility, by showing that we are made of the dust in respect of our bodies, and that our souls were given us of God, with all the gifts we have in our minds: as also by giving us occasion to consider the image of God that we have lost: and thus of creation as it is referred to God. Secondly, it may be referred to Christ, and so be understood of our regeneration, which is as it were a re-creation, or a new creation: and in this sense it shows that we should conform ourselves to the likeness of him that doth regenerate us by his word and spirit. But may some one say, is there any difference betwixt the image of God in us, and the image of Christ in us? I answer, that to be fashioned after the image of Christ, hath two things in it more than is properly in conformity to God's image, for we must be like him in sufferings h Rome 8: 19 . and secondly, in the impressions of the virtue of his death and resurrection i Romans 6. Phil. 3. . And thus of the 10. verse. Vers. 11. Where is neither Grecian nor jew, circumcision nor uncircumcision Barbarian, Scythian, bond, free, but Christ is all in all things. This Verse may contain another reason to persuade to mortification and holy life. And the reason may be taken from the great respect God hath of true grace in Christ, and the little love or care he hath for any thing else, a Barbarian, a Scythian, a bondman, if he have grace shall be accepted: whereas a Grecian, a jew, a freeman, without grace, is without respect with God, Christ is all. It may be the Apostle here meets with the false Apostles, that so much urged the observation of jewish rites, & stand so much upon it to divert the people from the sound care of reformation of life, by filling their heads with questions and vain wranglings about the law, whereas the Apostle shows men may be absolute and complete in these outward observances, and yet their circumcision avails them nothing before God. here are then evidently two things in this verse: first, what it is God stands not upon. 2. what it is, is▪ all in all with him. Where there is neither Grecian nor jew, circumcision nor uncircumcision, Barbabarian, nor Scythian, bond nor free.] Out of these words these two things may be observed. Nothing will avail without Christ. I. That nothing without Christ can make us truly happy. The image of God, or felicity of man, stands not in birth, freedom, natural parts, or outward observances, for he is not a jew that is one outwardly, nor is that liberty that is only in the flesh, nor is that wisdom that is only in learned men, such as were the Grecians. Dives was a rich man, Goliath was a strong man, Achitophel was a wise man, Absalon was a fair man, Esau was circumcised, and Cain was well borne, and yet all these are in hell. II. That in Christ there is no difference, all is one, whether thou be poor or rich, jew or Gentile, bond or free, male or female a Gal. 3.28. , with God there is no respect of persons. In the power of his ordinances (as by name) in the preaching of the Gospel, he extends his mercy both to jews and Gentiles b Rom. 1.16. : so in the disposing of his gifts c 1. Cor. 12.13 , he bestows knowledge and other graces, upon people of all sorts, and for acceptation, whosoever feareth him and doth righteousness, he is accepted, of what nation or state soever he be d Act. 10.34. , and all this will more fully appear, when he shall judge every man without respect of persons, according to his works, at the last day e Rom. 1.10. . The consideration hereof may teach us divers things; 1. to fear God and forsake our sins, uses. since he is a God so terrible, that will not be swayed with outward respects f Deut. 10.16.17. Acts 10.34. 1. Pet. 1.17. . 2. not to stand upon outward birth or greatness in the world, nor to pride ourselves in our wits, or rest ourselves upon our outward serving of God: for the Lord accepts not the persons of Princes, nor regardeth the rich, more than the poor, or the learned more than the unlearned, for they are all the work of his hands g john 34: 19 . 3. to be industrious in well-doing, seeing he that doth good shall be accepted, whether he be bond or free, grecian, barbarian, one or other h R●m. 2.8.9.10. : for the same God is Lord over all, and rich unto all that call upon him i Rom. 10.11. , and endeavour by well-doing, to approve themselves in his sight. 4. not to despise poor Christians, seeing God accepts of them, and hath made them rich in faith, and heirs of a kingdom k jam. 2.1.5. . 5. not to give titles to men l job. 32.21.22. , and by servile flattery or fears, to be so much taken up, with their mere outward praises, or places. Lastly, Magistrates in the administration of justice, should resemble this absoluteness of God, so as no respect of persons, poor or rich, friends or foes, strangers or home-born should carry them besides the just regard of the cause m Deut. 1.17. 2. Chron 19.6. How Christ is all in all. . But Christ is all in all.] And so he is, 1. in respect of the union of the mystical body, as it is he in whom every one that is a new creature is considered to be and consist. Every convert, is created in Christ jesus n Eph: 2: 10. . 2. in respect of sufficiency, a man needs no more than Christ, he only may suffice, the whole completeness of salvation is in Christ. 3. in respect of efficiency: if we look upon the benefits conferred upon all Christians by Christ, he makes a means for all wants, he is in stead of liberty to the servant▪ and in stead of birth and honour to the Scythian and Barbarian▪ he is the substance of all shadows, to the uncircumcised: what shall I say, he is righteousness o Dan: 9: 29: , and riches p Col. 1.27. , and wisdom q 1. Cor. 1.30. , sanctification, and freedom r 2. Cor. 3.17. , and a recompense s Esay 40.9. to Christians, yea in him all things are theirs t 1. Cor. 3.21. , and as the pledge of all they have received the spirit of the son into their hearts u Gal. 4.6. uses. . The use of all this may be divers; 1. Unto us therefore there should be one Lord, even the Lord jesus Christ * 1 Cor 8.6. The uses. . 2. All sorts of men should strive by all means to set out and show Christ only. Ministers should teach Christ only. Magistrates should chiefly intend the glory of Christ: nay all sorts of men should seek Christ, in choosing callings, wives, servants, places of abode▪ etc. Christ should be all in all with us, yea in those we have to deal withal, we should bear with many wants and weaknesses, so they have Christ, for that is all in all. 3. We should learn to be satisfied with Christ, though we want health, or liberty, or wealth, or worldly friends, or great wits, or strong memories, etc. Christ makes amends for all, he is enough: if the Lord have given us Christ, he hath done enough for us, though it be sure that with him he will give us all things also. 4. This may greatly reprove the wonderful stupidity of men, that are so taken up with admiration of these outward privileges, when as we see how all is vain without Christ, what shall it profit a man if he had all honour and riches, and countenance of friends, and the pleasures of life, if when he came into God's sight he might have no acceptance for his soul? Excellent consolation in Christ. If Christ be all things, then without Christ, all things else are nothing, but especially this doctrine serves for singular comfort to God's children in all their distresses, and that will better appear if we consider the particulars. For first, are they afflicted in conscience, under the sense of God's anger, and their own sins? Why, he is the propitiation for their sins, x Rom. 3.25. he is the end of the Law for them, y Rom. 10.4. yea all that the Law can require of them: he will be their witness and their testimony z Esay 55.6. 1. Cor. 1.6. . He gives them promises and faith to believe them a Gal. 3.22. , and it is his blood that perfectly cures and cleanseth them from all their wounds and sins b 1. joh. 1.7. . Secondly, are they distressed under the power of Satan's temptations, or accusations: why, he sitteth at the right hand of God, to see that nothing be laid to their charge, he maketh intercession for them, c Zac. 3.1.2.3. Rom. 8.33. and for the stings of this old serpent, he is a continual brazen serpent, d john 3. they may but look upon him and be healed. Yea he was tempted himself that he might succour them that are tempted, e Heb. 2.18. and his power dwelleth in them, to be manifested in their weakness, f 2. Cor. 12.9. and he came into the world of purpose, to dissolve the work of the Devil. g 1 john 3.7. Thirdly, are they dismayed with the sense of their own weaknesses and ignorance? why, they have such an high Priest as is touched with their infirmities, h Heb. 4.15. and knows how to have compassion on the ignorant, i Heb. 5.1. he will not break the bruised reed, nor quench the smoking flax k Esay 42.2.3. . Fourthly, are they pressed with outward troubles? Why, Christ is the merit of their deliverance from this present evil world, l Gal. 1.4. he is the sanctification of their crosses, so as all shall work together for the best to them that love God m Rom. 8.28. , yea he will be their consolation, so that as their sufferings abounds, his comforts shall abound also, n 2. Cor. 1.5. or if he do not deliver, than he makes a supply, by giving them better things, out of the riches of his glory. He is a husband to the widow, and a father to the fatherless, and as the shadow of the rock in a weary land, o Esay. 33.2. to them that are persecuted and driven to and fro, by the hot rage of evil men. Lastly, are they in the fear, or in the danger of death? Why, Christ is all in all here also, for he hath overcome death for them, p H●s●. 13.14. he hath opened the way to heaven, q Heb. 10.19 he hath destroyed him that had power over death, r Heb. 2.14. , he hath freed them from the wrath to come, s 1. Thes. 1. Ila. he hath begotten in them a lively hope t 1. Pet. 1.3. of a happy issue from the passage of death, he is the first borne of the dead, u Colos. 1.17. and he will be the resurrection and the life unto them * john 11. . What shall I say, but conclude with the Apostle, Christ is in life and death advantage x Phil. 1. , only that Christ may be all in all to us, we must hear him, we must believe in him, we must deny ourselves, and take up our cross and follow him, and finally we must live to him, and die in him. And thus of this eleventh verse, and so of the second part of the general exhortation. VER. 12.13. Therefore as the elect of God holy and beloved, put on bowels of mercy, kindness, humbleness of mind, meekness, long-suffering. Forbearing one another and forgiving one another▪ if any have a quarrel against another: even as Christ forgave you, so also do you. There are three things requisite to holy life. First, the meditation of heavenly things. The division of this part of the text. Secondly, the mortification of vice. Thirdly, the exercise of holy graces and duties. Of the first the Apostle hath entreated from verse 1. to verse 5. Of the second from verse the 5. hitherto. Now in these words, and those that follow to the 18. verse he entreats of the third, for he gives rules for the obedience of the new man, and those rules are more special, or more general. The more special rules are from the 11. verse to the sixteenth. The more general are in the 16. and 17. verses: the one concerning the means of holy life, vers. 16. and the other concerning the end of holy life, ver. 17. The special rules give in charge the exercise of nine graces, and in the setting down of these rules I observe. 1. The Motives to persuade to the observation of them, and they are three; the one taken from their election, the other from their sanctification, the third from the love of God to them. And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse. 2. The manner how they be charged with these graces, and that is noted in the Metaphor put on. 3. The graces themselves, and they are in number nine. Some of them have their greatest praise in prosperity principally, as mercy, kindness, meekness, humbleness of mind, some of them concern the times of adversity principally, as long suffering and clemency in forbearing and forgiving. Some indifferently belong to all times, as love, peace, thankfulness, or amiableness. ver. 14.15. Observation from coherence. Now from the coherence imported in the word (therefore) divers things may be noted. 1 In that he prescribes the mortification of vices, before the exercise of graces, it shows that till vice be mortified, grace will not grow nor prosper, the true reason why many men thrive no better in the gift of God's spirit, is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life. 2 In that he rests not in the reformation of vices, but prescribes also rules of new obedience, it shows that it is not enough to leave sin, but we must be exercised in doing good. It will not serve turn for the husbandman, that his fruit trees bear no evil fruit, but he will cut them down if they bring not forth good fruit, barrenness is cause great enough of hewing down. 3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed, for the attaining and exercise of every holy needful grace and duty, he that hath true experience of the beginning of any true grace, hath a true desire, and a willing endeavour, and a just estimation of all grace. For as he that repents of one sin loves no sin, so he that travels in the birth of any grace desires all grace, so far as in conscience he knows them to be required, of God, and in some degree, except it be in the time of violent temptations, or that the loss of the means occasion any deadness or faintness, in the desires of the heart, or that there be a relapse into some presumptuous sin after calling. 4 If this therefore carry us to the former verse, than we are informed, that our endeavour after mercy, meekness, patience, love, peace or the rest, will never want acceptation with God. And withal we may take comfort if we would seriously set about the practice of these, though we found many lets, and doubts, and difficulties, yet Christ will be all in all to help us, and give good success. Thus of the coherence. Of Election. Two kinds of Election. The motives follow, and first of Election. Elect] God servants are Gods elect, and that both in respect of election before time, and also in respect of election in time, for the Lord hath in his eternal counsel chose them in Christ, to the obtaining of salvation to the praise of his grace a Eph. 1.4.5. Rom. 8.19. . And beside at sometime in their life, the Lord doth select, and separate them, from out of the world, and worldly courses, to the profession of sincerity, having sanctified them by the spirit. The doctrine of Election hath both consolation and instruction in it, uses. it is full of comfort, if we consider the privileges of Gods chosen, even those great favours he shows them, when he begins once to discover his everlasting choice of them, the Lord doth ever after avouch them for his peculiar people, to make them high in praise and in honour b Deut. 26.15.16 . The men of their strife shall surely p●rish and come to nothing c Isa. 41.8.11.12. . The Lord will help them and comfort them in all strife, he will be a wall of fire round about them, and the glory in the midst of them, the Lord will own them as his portion that he hath taken to himself out of the whole earth d Zach. 11.5.12. . He will use them as his friends, he will hear their prayers, and communicate his secrets unto them e john. 15.19. . But who can count their privileges, no tongue of men or Angels are able to do it, which since it is so, we should take unto us continually the words of the Psalmist, and say every one of us, Remember me o Lord with the favour of thy people, and visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice in the joy of thy people, and glory with thine inheritance f Psa. 106.4 5. . Especially we should labour to make our calling and election sure g 2 Pet. 1.10. , for than we shall be safe, in as much as thereby an entrance is ministered unto us, into the kingdom of jesus Christ. Now if any shall ask who they are that may be sure of their election? Who may be sure they are elect. I answer, First with the Apostle Paul, They that receive the Gospel in power and much assurance, with joy in the holy Ghost though it should be with much affliction h 1 Thes. 5.6. . And with the Apostle Peter, such as to whom God hath given precious promises, and such as fly the corruptions of the world through lust, that join virtue with their faith, and knowledge, and temperance, and patience, and godliness, and brotherly kindness and love i 2 Pet. 1.4.5.6.7.10. . Lastly if we be comforted in our election, we should then labour to inflame our hearts out of the sense of this everlasting goodness of God, even to set up the Lord, and to fear him and walk in his ways, and particularly by the Apostles direction to be very careful, of these holy graces that follow. Thus of the first motive. Holy] They are holy divers ways; How many ways the elect are holy. For they are holy, first in the head. 2. In their laws. 3. In their Sacraments, in respect of which they are sacramentally holy. 4. By imputation. 5. By hope k Gal. 5.6. , of that consummate are holiness in heaven. 6. In their calling, so they are Saints by calling l 2. Cor. 1.1. . 7. As they are Temples of the holy Ghost. But the holiness of sanctification is here meant, and so they are holy by inchoation. Holiness is essential to a child of God, Gods elect are holy, this is every where proved in Scripture m Deut. 7.6. Isa. 4 4. , I will not stand upon it, only for instruction, let us from hence observe. That if ever we would have comfort of our election, we must labour to be holy, and that both in body and in spirit n 2. Cor. 7.1. Eph. 5.3. , we see they are here joined and we must not separate them; But may some one say, seeing no man is without his thousands of sins, Quest: and infirmities, what must we do that we may have comfort, that we are holy in God's account, being so many ways faulty in our natures and actions? Ans. For answer hereunto, we must know that there be four things which if a man do attain unto, 4 Signs of a holy man. though he hath otherwise many infirmities, yet he is holy in God's account, yea in the holiness of sanctification. The first is this, if a man can so far forth subdue his corruptions, that sin reigns not in him; so long as it is in him but as a rebel, it doth not frustrate his comfort in his sanctification. 2. If a man's prayers, desires, and endeavours be to respect all God's commandments as well as one; justice as well as Piety, holy times as well as holy things, inward obedience as well as outward, secret obedience as well as open, avoiding lesser sins as well as greater. 3. If a man be sincere in the use of the means that make a man holy, preparing his heart to seek God in them, esteem them as his appointed food, mourning for want of success desired, endeavouring to profit by every ordinance of God, and that at all times as well as sometimes, at home as well as at Church. Lastly if a man can find comfort in the pardon of his sins, he needs not doubt of his acceptation to be holy. 5 Five properties of God's love. Beloved] In this word is lodged the third Motive, which is taken for God's love, as if the Apostle would affirm that if Christians did seriously consider what it is to be loved of God, they would find full encouragement to all grace and duty: now this may be better opened, if we consider but the properties of God's love, wherein it wonderfully excels. As first, if God love them it is with a free love, o Hosea 14.5. he stands not upon thy desert or worthiness. Again, he loves first, ᵖ he loves before he be loved, he loved us when we hated him, he chose us when we did not choose him. 3. God's love is wonderful tender, which will appear if we consider that he is not only gracious, but merciful, slow to anger, of much kindness, and repenteth him of the evil q joel 2.13. . 4. God's love is natural, not forced, and therefore he is said to quiet himself in his r Zeph. 3.17. love, and himself loveth mercy s Mich. 7.18. . Lastly, his love is an everlasting love t jer. 31.3. , where he loveth, he loveth to the end u john 13: 1. . And therefore we should labour to know the love of God to ourselves, uses. even to be particularly assured that we are Gods beloved or else this could not be a motive to holiness, as here it is. And besides the meditation of God's love to us should encourage us against all crosses, for God will give his beloved rest * Psal. 127.2. . They shall be blessed, and it shall be well with them. They shall be delivered, for he will help with his right hand x Psal. 60.5. . But especially it should hearten us against the scorns of the world, and the hate of wicked men: if God love us, it mattereth not greatly who hate us: And in special, the meditation of this love of God should teach us to tire ourselves with these worthy graces, as so many ornaments; for thus should the beloved of God be decked. And doth the Lord love us, and shall not we strive to show our love to him again? Even by loving his word, glory, children, presence and commandments. Lastly; we may here learn how to love: for God loves; First, those that are holy. Secondly, those whom he had chosen: so it should be with us; first we should choose for holiness, and then love for our choice. This may teach the people how to love their Magistrates and Ministers, and so wives and servants. And contrariwise. Thus of the motives, the manner follows. Put on] viz: as men do their garments, it is true that these graces for the worth of them are royal, and so must be put on as the King doth his crown, or the Prince elected his robes, it is also true that for safety these graces are as armour to defend us against the allurements of the world, or the reproaches of evil men, and so many be put on as the soldier doth his armour. Besides these graces are required in us as the ornaments of a renewed estate, and so are to be put on as the new baptised was said to put on his new garments. But I think the metaphor is taken generally from the putting on of raiment. observ 1. divers things may be here noted. 1. It is apparent that these graces are not natural the shadows and pictures of them may be in natural men. And what wicked men can get is but by the restraining spirit, or by reason of natural defect, Note. or for ill ends. It is certain a man may be said to be borne, as well with clothes on his back, observ 2 as with grace in his heart. 2 How should the hearts of many smite them, to think of it, how they neglect this clothing of their souls with graces: They every day remember to put on apparel on their backs, but scarce any day think of putting on virtue for their hearts? Oh when thou seest thy naked body clothed, shouldst thou not remember that thy soul in itself more naked than thy body, had need of clothing also? Oh the judgement that abides many a man and woman, how excessively careful are they to trim the body, and yet are excessively careless of trimming their souls, that have so many gowns for their backs, that they have never a grace for their hearts: yea the better sort may be humbled if they search their hearts seriously: for either they want divers parcels of this holy raiment, or else they are not well fitted on them, they hang so loose many times, there is little comeliness or warmth by their wearing of these graces. But let us all be instructed to remember these graces, and by prayer and practice to exercise ourselves in them, and daily to be assaying how we can put them on, till by constant use of all good means, we can grow spiritually skilful in wearing of them, and expressing the power of them in conversation, as plainly as we show the garments on our backs, resolving that these virtues will be our best ornaments, and that they are best clad that are clothed with these godly graces in their hearts. Thus of the manner, the enumeration of the graces follow. Bowelly of mercy.] From the Coherence I note two things concerning mercy: First that it is not natural, we are exhorted to put it on naturally we are hateful and hate one another a Esay. 11. : which should teach us to observe and discern the defects of our hearts herein, b james. 3.17.19. and by prayer to strive with God for the repair of our natures, and in all wrongs from wicked men, to be less moved, Tit. 3.3. as resolving it is natural with them. 2 We may note here that mercy is as it were the door of virtue. It stands here in the forefront, and leads in and out all the rest, it lets in humility, meekness, patience, etc. Now in these words themselves I observe 3. things. 1 That mercy is of more sorts than one, More sorts of mercy than one. Luke 6. Matth: 25. therefore he saith mercies, one mercy will nor serve the turn, he that hath true mercy hath many mercies, or ways to show mercy: many miseries in man's life needs many sorts of mercy. There is mercy corporal, and mercy spiritual, it is corporal mercy to lend, Corporal and Spiritual mercy. to give, to visit; to clothe, to feed, to protect from violence: hospitality to strangers, and the burial of the dead are also corporal mercies. Spiritual mercies are not all of a sort, for we may show mercy sometimes in things wherein no man can help, as by praying unto God for help: now in things wherein man can help, the mercy to be showed respects either the ignorance or other distresses of other men. The mercy to the ignorant is either instruction in the things they should know, or council in the things they should do. Now his other distresses arise either from his actions, or from his passions: his actions are either against thee, and so thy mercy is to forgive, or against others, and so thy mercy is to admonish or correct. Thy mercy towards him, in respect of his passions or sufferings, is either in words and so it is consolation, or in deeds, and so it is confirmation. What shall I say? there is the mercy of the Minister, and the mercy of the Magistrate, and also the mercy of the private man. 2 Mercies, notes that it is not enough to be merciful once or seldom, but we must be much in the works of mercy, seldom mercy will be no better accepted with God, then seldom prayer, we are bound to watch to the opportunity of mercy: and we shall reap not only according to the matter, but according to the measure of mercy b Hosea 10.12 What is bowels of mercy. . 3 It is not enough to be merciful, but we must put on the bowels of mercies, and this hath in it divers things. For it imports: 1 That our mercies must be from the heart, not in hypocrisy or for a show, it must be true and unfeigned mercy. 2 That there should be in us the affections of mercy, we should love mercy, and show it with all cheerfulness and zeal c Micha▪ 6.8 Rome 22.8. 2. Cor. 9.7.25. v. 8.3.4. . 3 That there should be a Sympathy and fellow-feeling in the distresses of others. These bowels were in Christ, in Moses and Paul. 4 That our mercy should be extended to the highest degree we can get our hearts to; That was imported by the phrase of pouring out our souls to the needy d Isa. 58.10. . Use. The use of this doctrine of mercy may be first for instruction, to teach us to make conscience of this holy grace, and to be sure we be always clad with it according to the occasions and opportunities of mercy. And to this end we should labour to stir up ourselves by the meditation of the motives unto mercy, Motives to mercy. such as these God hath commanded it e Zach: 7▪ 6. Hosea 12, 10. . They are our own flesh, that need our mercy f Esay 58. , Our heavenly Father is merciful, yea his mercy is above all his works g Luke. 6.33. Psalm 86. , yea he is Father of all mercies h 2. Cor. 1.3. , Mercy will prove that we are righteous i Psalm. 37.21 and blessed k Micha. 5.7. , and that the love of God is in us l 1 john 3.17. , and that our profession of religion is sincere m jam. 1.27. , and that our knowledge is from above n Iam: 3: 17. , and that we are true neighbours & the right Samaritans. God wonderfully accepts of mercy above many other thing o Mich. 6.8. Hosea 6.5. , and accounts what is that way done to be done as it were to himself p Prou, 14: 31 & 19.17. . Besides, what is mercifully bestowed is safest kept, the surest chest to keep our goods in, is the bosom of the poor, the house of the widow, and the mouths of the orphans. What shall I say? mercy rewards our own souls q Prou. 11.17. , assures us of forgiveness of sins r Prou. 16.6. , makes the heart cheerful and steadfast s 1 Cor. 15.58. , It shows us life, righteousness, and glory t Prou. 21.21. ; and we shall reap after the measure of mercies, both in this life, and at the last day u Hosea 10.12 Rules in showing mercy. . Only in showing mercy we must look to divers rules, it must be holy mercy, not foolish pity, as Magistrates must not spare where God will punish, for this is every where a monstrous wickedness in careless Magistrates, under the pretence of mercy they spare the punishment of drunkenness, whoredom, but especially blood, and the profanation of the Sabbath. It is a wonder that many Magistrates should ever go to heaven, they are guilty of so much blood and wickedness, by not executing the judgement of God, and the King, upon such villainies. And it is not mercy under pretence of housekeeping, to entertain disordered persons, swaggerers, drunkards, swearers, gamesters, and the like, he that will show mercy must have a good eye * Prou. 22 9 to consider where, and to whom, and how he shows mercy, the true merciful man doth measure his affairs by judgement x Psal. 112.5. . 2. Thy mercy must be speedy mercy, thou must not say go and come again to morrow, if thou canst do it now y Pro. 3.28. . 3. It must be of goods well gotten, God hates robbery for burnt offering z Esay 6●. 8. . 4. We must look to our ends, for that mercy is lost that is showed to win the praise of men, or for any other carnal respect. 2 The consideration of the doctrine of mercy may serve for the great reproof of the want of mercy in men, and that monstrous unmercifulness that every where abounds amongst men, we may complain that merciful men are perished, or if mercy get into the hearts of some it is like the morning dew, it is quickly dried up. But the world is full of usury and cruelty, and oppression, the world hath almost as many wild beasts and monsters, as it hath Landlords in divers places. And shall nothing be said think we in the day of Christ to unmerciful ministers, and Church Governors also. Oh the bloud-guiltines of many monsters rather than ministers that feed not, or not with wholesome food, the souls of the people. And is there not tithing of Mint, and Cummin, and Annis, while the weightier things of the Law are let alone? It is no mercy to spare idle and scandalous and idol-shepherds. What should I speak of particulars? there is unmercifulness even in the lender, there is no borrowing unless thou wilt be a servant to him that lendeth. a Prou. 22.7. Oh what sums of money are spent upon hawks, hounds, cocks, bears, players, whores, (for I may well join them together) gaming, drinking, apparel, feasting, etc. which should be profitably spent upon the necessities of the poor. But let men repent of their unmercifulness, for the curse of God is upon them, b Prou: 14, 21. and 20.21. and the Lord takes the wrong as done unto himself, c Prou: 14: 31 their cry shall not be heard, d Prou. 21.13. nor their fasting nor sacrifice accepted, e Esay 5.8. Hosea 6.5. and God will spoil their souls, f Prou. 22.23. and judgement merciless shall be to them that show no mercy g jam. 2.13. . Thirdly, this doctrine is exceeding comfortable too, for here is implied great comfort to all God's children, for if God require such tender mercy in me, he will certainly show mercy himself. And again, poor men may be much encouraged to consider how careful God is of them, and how much mercy he requires to be showed them; yea it is a comfort to them if they be godly poor, that there being so many kinds of mercy, they may show mercy themselves, even to their richest benefactors, by spiritual mercy. And this also must needs be comfortable to merciful men, for as God requires mercy, so it is sure he will reward mercy h Psal. 112: 4. Esay 58.7. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ True Christian courtesy. . Thus of mercy. Kindness.] The word is courtesy or goodness, comitas. It is sure the Lord requires this Christian courtesy, or goodness of disposition and carriage in every convert i Eph. 4.32. Gal. 5. 2●. ; and kindness is one of the things we should approve ourselves by. k 2 Cor: 6: 6. Now Christian courtesy or goodness hath in it these things. 1. It salutes willingly l 1 Pet: 5, 14. Ruth 2▪ 4. jud. 6.12. Matth: 11: 4. . 2. It is fair and amiable in conversing, not harsh, sullen, crabbed, intractable, clownish, desperate, scornful, hard to please, churlish, or stately. 3. In matters of offence, it is easy to be entreated, kind to enemies, it qualifies the speeches of the angry with good interpretations, & sometimes it yields to their affections, it will sometimes part with right for peace sake, it will forgive m jam. 3.17. Luke 6: 35. Ephes: 4: 32. . 4. In the praises or happiness of others it is without envy. 5. It is easy to liberality n 1 Pet. 2.5. Romans 2.4. and prevents. 6. It loves brotherly fellowship. The use may be both to humble and to teach. Certainly the failings of the best of us may much abase us, and the knowledge of it that God requires it should teach us to make conscience of it by prayer and holy striving with our natures to endeavour to express this fairness and kind conversing, Use. since religion requires courtesy as well as piety, we should labour to be unrebukable therein also, especially we should put on this virtue in using means to win others to the truth. here also we may see the vanity of their aspersion that say religion will make men stoical and uncivil. Yet lest any should mistake, What courtesy hath not in it. we must know that courtesy hath not in it the honouring of evil men, or the rejoicing at the evils of any man, or a promiscuous respect of all both good and bad alike, no nor of all good alike in the measure of manifestation, nor hath it an openness in unadvised communicating of secrets to all, nor a lightness of familiarity in contracting an inward friendship, without due respect of the disposition and conversation of the parties. Thus of kindness. Matth. 11.29. Rome 12: 16: 1 Pet. 5 5. Humbleness of mind.] I shall not need to show that humility, or this humbleness of mind is required. For it is plain in the text, but rather I would consider what it is, and then make use of it. And first I consider of it negatively, by showing what it is not. What humbleness of mind is negatively and affirmatively. It is not silliness, arising out of the ignorance of a man's place or gifts, nor is it any careless disregard of a man's self, nor every abasing of a man's self, for wicked men to compass their ends can humble themselves to hell. ᵖ Esay 5.7 10. Nor is it a will-worship when a man by voluntary religion layeth hard things upon his body; thus it was no humility, to forbear touching, tasting, handling, or upon pretence of unworthiness to employ the King's son, to bring in mediation of Angels or Saints, as inferiors in the court q 18.23. . Nor is it complemental courtesy, for we see that may be in greater exactness in men, and yet monstrous pride and malice be lodged in men's hearts. Nor is it any counterfeit submissiveness, as when some men scorn to refuse offices, and yet fret afterward when they go without them, or else refuse of purpose to be the more importuned. Nor is it humbleness of mind to be (with fretting) complaining of our wants, out of emulation of others; nor is it only to be humbled, for humiliation and humility differ. Now that the nature of this grace may be found out, we must consider that usually it is begotten in a man by the power of the word, and follows the breaking of the heart by mortification, ʳ and declares itself both inwardly and outwardly. Inwardly humbleness of mind hath in it a sight and sense, and digested opinion of our own great unworthiness, and is not easily stirred to great thoughts with vain applauses. It hath in it a tender sense of temptations, a hatred of hypocrisy, and a willingness to suffer afflictions, and a contentation in some measure, in what estate soever, it pleaseth God to bring a man to. Outwardly it expresseth itself both towards God and men; towards God it keeps a man lowly in the use of the means, and hath a continued fear and awful sense of God's presence s Mich. 6.8. and stands not at it to be accounted vile for the service of God. t 2. Sam. 6.22. In carriage towards men, it is not affected in words or gestures, it is not censorious, nor arrogant u Psalm. 131.1.2.3. , nor contentious * Phil: 2: 3. . It desires not open and public places: it is not swelled with praises, nor it affects not the vain praises of itself: but contrariwise, it makes a man go before in giving honour, and not to think much to equal himself with them of the lower sort x Rom. 12. , rejoicing in the love of a poor Christian, as well as of a great man. It will make a man subject to, and thankful for, admonitions, and willing to embrace the truth, though it be found in the possession of others. Finally, it is joyful upon the doing of any good, and thankful for lesser favours. uses. The use is as for humiliation under the sense of our wants in expressing the practice of this grace: so for instruction, to teach us to labour after it, as a most praiseworthy virtue, we should seek lowliness as the Prophet speaks y, 2: 3. Motives. . And to this end we should contemplate of the motives hereunto. For humility is one of the graces we are especially charged to imitate in Christ z Mat: 11.29 . It is a grace that God highly accounts of, he holds us worthy of our vocation, if he may see this in us, a Eph: 4▪ 1.2. the Lord himself will in his special reviving presence dwell with the contrite, and humble soul b Isa. 57.15. Psal. 34.18. . He will not despise their prayers c Psal. 102.7. . Wisdom is with the lowly d Pro●. 11.3. . The Lord will heal them, and create the fruit of the lips to be peace. e Esay 57 15.29. Howsoever it may go with the humble otherwise, yet the Lord will be sure to give grace to the humble f 1. Pet. 5.5.6. . Lastly humility goeth before honour, the Lord will exalt us if we abase ourselves, and we are most precious in his eyes, when we are most vile in our own eyes. And contrariwise this may show us the hatefulness of pride, etc. the more the Lord stands upon humbleness of mind, the more it imports he abhors pride: And that the nature and praise of true humility may the better appear, it will not be amiss to set out the sorts of Pride. Generally, pride is expressed, either in things that concern God, or in things that concern man. The sorts of pride. In the things that concern God: there is the pride of the Atheist, whereby he strives to remove the sense of the being of God. And the pride of the Heretic, when he assaults the attributes of God, or his persons. And the pride of the Papist, who will claim by his merits. And the pride of the Curious, who will search into things not revealed. And the pride of the Persecutor who will pursue by slanders or violence, the power of God's ordinances. And the pride of the Impenitent, that dares live and die in his sins without care of God's threatenings. And towards men pride is discovered divers ways, as by oppugning the fame of the best men, by the singularity of conceit of worth above others, either for place or gifts, by bragging and boasting by vain joys, by new-fangledness in apparel, by striving for Offices, and highest places, yea, there is a spiritual pride in very grace and holiness. Now contrary hereunto is that humility God requires in this place. And that of humbleness of mind. Meekness] Christian meekness hath in it, What Christian meekness hath in it. as I conceive, these things. First, a quietness of heart in the freedom from passion, by which one is slow to anger, and not easily provoked. Secondly, a teachableness and tractableness, or being easy to be persuaded g isaiah 11 jam. 3.17 . Thirdly, a childlike confidence in God's care and providence, becoming in that respect as a little child h Mat. 18 . Fourthly, it is not swelled with prosperity. Fifthly, It thinks not much of the yoke of Christ, i Mat. 11.30 In what measure a man is truly meek, in the same measure he accounts God's service, a reasonable and easy service. Sixthly, in conversing it hath two principal properties; the first is fear k 1 Pet. 3.2.3. , as it is opposed unto boldness, conceitedness, roughheartednesse: the 2. is an evangelical harmlesenesse, or simplicity. l 2 Cor. 11.3. The consideration hereof may much humble the best of us, if we consider how passion doth overmaster us, and how success doth swell us, Use. and how stiff our hearts are after an unconceivable manner against the power of the means, and how unquiet we are for want of confidence in God. Oh where is this conversation with fear to be found? And for the simplicity that is in Christ jesus, how is it mixed in some, and wanted in others, and lost in many, who are beguiled of the Serpent? Yet inasmuch as this grace is indispensably required that it should be put on, let us stir up our hearts as to seek righteousness, so to seek meekness with it. And to this end, we should avoid what doth encounter it: As namely, we should take heed of lust, and malice, and covetousness, and contention: For these things will wonderfully disturb the heart, and fill it marvelously with perturbations; and also we should meditate of the encouragements to this grace; For meekness would mu●h avail us in the profit and power of the word m jam. 1.21.22 Isai. 29.19 Math. 11: 29 , and God hath promised to water this grace with secret joys, and easeful refreshings. ⁿ Besides God doth in special manner undertake their protection as the places in the Margin will show. o Psal. 76.1. to 9 & 147.5.6. & 149.4 For meekness in the hid man of the heart is a thing much set by p 1 Pet: 3.4 he will guide them in judgement and teach them his way q Psal. 25 9 What long suffering hath in it. . Long suffering] By Long-suffering is meant, as I take it, First, an unwearied firmness of heart, holding out under all crosses, temptations, oppositions etc. The mind not being easily broken, put out, confounded, discouraged, distempered, or unquieted with any kind of passion. And so indeed it is nothing else but the perseverance of patience. Secondly, there is a long-suffering which is a spiritual perseverance of hope, under the promise, with an expectation of the performance of it. r Heb. 6.12.15. There is a long-suffering in our carriage towards others, in regard of their reformation, and so we should suffer long in hope of the conversion of the wicked: s 2 Tim. 4.25 and in expecting the reformation of infirmities in God's children, whom we love and admonish. t 1 Thes. 5.14 And this is the praise of Christian love, that it doth suffer long u 1 Cor. 13 Motives. . This long-suffering is an excellent grace and a worthy ornament, meet to be put on, as well as any of the rest, and would wonderfully grace the lives of Christians. And the rather should we love it, and long after it, because it is so eminent a praise in God himself, * Rom. 9.22 Luk. 18.7 and in Christ x 1 King. 1.17 ; yea as any have excelled in the Church, so have they been approved in the trial of this grace, as were the Apostles. But it is enough to commend it, it is an excellent fruit of the sanctifying spirit y Gal. 5.22. . Only we must know there is great difference between enduring long and long-suffering; for true Christian long-suffering is accompanied not only with patience, but with diligence, z Heb. 6.12. Col. 1.11. 1 Tim 4.5. and joyfulness, and watching in all things, but especially with the renewing of faith in God's promise and providence. Vers. 13 Forbearing one another, and forgiving one another, if any man have a quarrel to another, even as Christ forgave you, even so do ye. There are 2. virtues in conversing that concern adversity. 1. Long-suffering under crosses, and clemency under injuries. Of Long-suffering before. 1. Of Clemency in this verse, where two things may be noted: 1. the duty required: 2. the reason rendered for the urging of the duty. The duty is propounded in the two principal parts of it, viz. to forbear, and to forgive; and amplified by the supposition of a case, If any man have a quarrel to another. The reason is from the example of Christ forgiving us Forbearing] The original word is rendered, sometimes to maintain, a Act. 18.14 sometimes to suffer, to endure, b 1 Cor. 4.12 2 Thes. 1.4 2 Tim. 4.4 Heb 13: 22. sometimes not only to endure, but forbear also, c 2 Cor. 11.1: sometimes to support d Ephes. 4.1 What it is to forbear. . In the two last senses it may be well taken here. Now if we would distinctly know what it is to forbear one another, as it here imports a main part of Christian clemency; we must understand, that it is not an omission of holy duties to others, nor a refusing to satisfy others in their griefs or offences, nor a shunning of their company, nor yet a swallowing down of all sorts of injuries committed with an high hand, without acknowledgement or satisfaction. But out of clemency to forbear others, hath in it such things as these. 1. A freedom from the thirst of revenge. 2 A bearing with the infirmities of others, which may be performed two ways; First, by covering them, and not blazing them abroad, if they be secret. And secondly, by silence, in not reproving them when they fail merely in frailty. Thirdly, it hath in it not only a bearing with them, but a bearing of them, f Gal 6.2 and that I think may be two ways also. First, in not stirring or provoking their infirmities. Secondly, by pleasing our neighbour's humour in that which is good to edification g R●m 15.1.2 . Fourthly, there is a forbearance in matters of wrong to us, and thus to forbear, is not to prosecute every wrong, either by answers or by suits. And this forbearance is to be practised, when we are able to revenge, else it is no thanks to us to forbear, when we want either power or opportunity to to do it, 2. tis forbearance not to meet wrong with wrong. Or thus, there is a threefold forbearance: First, in judgement, when in doubtful cases we suspend our opinions or censures. Secondly, in words which consists either in not answering, or in giving soft answers. Thirdly, in deeds when we render not evil for evil. Again, forbearance is varied from the consideration of time, for in some things we must forbear ever, never taking notice of the infirmities or wrongs as in some weakness that are by mere oversight, or ignorance, and in some things we must forbear for a time, that is, till there be a ●it opportunity, to admonish or correct, etc. The consideration thereof serves greatly for the reproof of that wretched distemper in many that profess the same faith and hope, uses. provoking one another, and consuming one another, and by frowardness, disquieting the rest and content of others. Is it not here an express charge that we should forbear one another? Motives. Have we not here the example of Christ who did so, who might have had a 1000 fold more just reason to upbraid, censure, or find fault, than we have, or can have. Besides this distempered peevishness, and froward misconceiving and censuring, it is bred of ill causes, for it comes eiof malice or ignorance. Of malice, for love covereth a multitude of sins, especially it suspendeth doubtful actions. Of ignorance, for it is certain a wise man will keep in till afterwards, or hold it his glory to be able to pass by an offence. Further, this sin may be aggravated by the relations that are mutually between Christians. Are they not fellow-members, coheirs, fellow-citizens, partakers of the same afflictions, are they not brethren, etc. Besides is not this also a constant justice, that they that judge, are judged; they that censure, are censured; and doth not this envying, and jangling, give occasion of rejoicing to adversaries? Doth it not many times so transform Christians, that it makes them very like wicked men, when they grow so distempered that they revile their own mother's sons h Psal. 50 20 Gal. 5.9.10.11.12.13.15. ? In the fifth to the Galathians the Apostle urgeth this reproof by divers reasons, such as this. A little of the leaven of these distempers, will sour the whole lump: and those courses tend not to any good, but to the disquieting of God's people, and it is not a small matter to trouble and vex them. Besides inasmuch as Christians have trouble enough otherways, it doth not become their brethren to trouble them: and we should be so far from troubling our brethren, as we should rather serve them by love, and if men will needs bite one another, let them take heed lest they be devoured one of another. Lastly, if men will not be warned, then let them know the judge standeth at the door i jam. 5.9. Rules for the practice of forbearance. . Now that we may attain this forbearing, even to be rightly ordered towards the infirmities, or wrongs of others, we must labour to get more Christian love of others; for that will endure all things, and believe all things, and make us able to bear, and it will drive out suspicion, which like a wretched Beldame is the mother and nurse of all murmurings, and vain janglings: and beside, we must get a greater knowledge of our own selves, and our own ignorance and corruptions; for when we seem to ourselves, to be something deceiving ourselves, we are ready with intemperance, to apprehend supposed indignities when none are offered k Gal. 6.1.2.3 . Or if thou must needs speak, then speak the words of admonition, even God's words, if thou be sure they have sinned, instead of thine own vain, and passionate upbraid, or reproaches, or censures. One another] Observe, that usually where there is any contention or quarrel, both sides are guilty, though one principally do the wrong, yet few men are so temperate, but they do wrong again, either in words, or deeds, or affections: and therefore thou shouldest forbear, seeing thou art privy to thyself, that in this business, thou hast not been such as thou shouldest be. Forgiving) The word signifies sometimes to give l 1 Cor. 2.12 Phil. 1.29 , sometimes to give freely m Luke 7.21 Act. 27.24. Rom. 8.32 Gal. 3.8 Philem. 22. , sometimes to remit freely the punishments n Act. 3.14 , sometimes to deliver up for favour, or to pleasure others o Act. 15.11.16 , sometimes to forgive and so here. Quest. But can any man forgive sin to an other. Answ: Man may forgive the trespass, though not the sin. 2. Man may forgive the punishment that by man might be inflicted, so as not to require it. 3. man may pray to God to forgive it. Object: Obiecti. Sol. But it is said, no man can forgive sin but God. Sol. True, no man can remit the eternal punishment, or the curse of the Law, or take away the guilt of sin before God. But man may forgive it as far as concerns himself. Object. Now others may object contrariwise, that 2 Cor. 2.7. They are willed to forgive, Sol. and yet the sin of the incestuous person was not so much a trespass that concerned them, as a sin against God. Sol. This sin also was a trespass against them. 1. As it was a scandal: 2. As it might cause them and their profession to be evil spoken off, for his sake: again, to forgive in that place, may be taken in a large sense, for to be reconciled to him. Quest. Quest: Is reconciliation necessarily comprehended under forgiveness? Answ. Answ: We are tied to seek it, and desire it, and to use all humble and just, and discreet courses to attain it. But if it will not be had we are discharged if we forgive. Neither unto obstinate offenders, that will not acknowledge their sin, are we bound to remit the punishment, or sometimes to notify the pardon of the fault. If any man have a quarrel to an other] When he saith here (if any man) it imports, that such Christians might be, as there should be no jars amongst them. Discords might wonderfully be prevented if there were care and discretion in men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word rendered quarrel, signifies a complaint, certainly it is a great weakness, to be upon every occasion complaining of the wrongs are done us, and making report of them to others. And it shows too, that we should for bear and forgive even in such things as these. And where he saith (any man) it shows no men are exempted from the practice of clemency: That it is here required of one is required of all, no greatness of gifts or place can privilege any. As Christ forgave you, so do you] 1. Examples in all rules of practice move much. 2 As here the head of the Church is an example to all his members, so should those that are heads of the common wealth, or family, carry themselves so, as by their examples to direct aswell as by their precept, not only show what to do by commanding, but how to do it also by example. 3 Especially, in forbearing and forgiving, example in great persons, doth wonderfully affect the common people; and therefore because there are so few on earth, here is one from heaven. Ques. Quest: But why is there added reason to this virtue, and not so to each of the former? Answ. Answ: Because the conscience is soon persuaded in the general, that the rest are good, as humility, meekness, etc. But now we are wonderfully hardly persuaded to forgive. Secondly, the Lord may well add reasons to persuade to forgive, because of the special danger of not forgiving; for if a man do not forgive, there is express threatenings that he shall not be forgiven p Mat. 6.14. & 18.25. How Christ is said to forgive. . Quest: But how is Christ said to forgive. Answ: Remission of sins is attributed to Christ: 1. As the meritorious cause of forgiveness. 2. Because he applies it. 3. Because the Christian in his name sues out the pardon of his sins, and by him procures forgiveness. Certainly it may be a singular comfort to all distressed souls if they consider, that he that is their brother, head, Saviour, even he that shed his blood for them, is he that disposeth of all pardons, What actions in Christ are Imitable. and applies remission of sins; sure it is no hard matter to get a pardon from him, that is so engaged in his love to vs. here also we see that the action of Christ is the instruction of the Christistian, Christ forgave, so must he; we must remember the distinctions of Christ's actions, some were miraculous, as fasting 40. days, raising the dead, etc. These are not to be imitated, because they cannot; some are peculiar actions belonging to his office, as to redeem, or make intercession, etc. these also are proper to him only: Now some are mortal, these last are only imitable. Orthus, some actions of Christ he did as God, some as Mediator, some as man. The last only bind us to follow. Again, To forgive as Christ forgave hath 5. things in it. in that we are bound to forgive, as he forgave, it not only teacheth, that we must do it as well as he. But for the manner of it as he did. And how was that? First, Christ forgave his inferiors. Secondly, Christ forgave great faults as well as less, yea all sorts of faults, yea though they were often fallen into. Thirdly, nothing was to dear to Christ to merit or confirm his forgiveness, therefore he shed his own blood, he stood not upon his profit or his ease. Fourthly, Christ uses all means to prevent offending. Fifthly, Where Christ forgive: he forgets. Sixthly, Christ forgives 2. ways. First, upon the Cross before men did repent. Secondly, by the Gospel, publishing his pardon upon man's repentance, he did not carry them grudge till they repented and all these ways should we imitate Christ. Lastly, observe here the certainty of assurance; For if a man did not certainly, and infallibly know, that Christ did forgive him, how could that be made a reason, if he did not know it to be. And thus of clemency, and so of the two first sorts of graces. Vers. 14 And above all these put on love which is the bond of perfectness. The virtues that ought to reign at all times are love, peace, and thankfulness. Of love in this verse, which the Apostle sets out as the most noble, ample, and profitable of all the virtues. Two things are here to be considered: First the dignity of love, where he saith, Above all put on love, etc. Secondly, the use of it, it is the bond of perfectness. Above all these] Some read with all these. Some read for all these, meaning that all the former do flow from this, and therefore we should get love that we might be merciful, humble, etc. And so it would import that we should get love, that we might approve ourselves, that these are not mere compliments, or dissembled offices, or things taken up for wrong ends. But most properly and commonly it is read as here, How love is above all virtues. Above all these. And so notes the dignity of love above all other virtues, for it is indeed more excellent, both in respect of causation, as they say in Schools, because it begets the rest as the efficient cause, and for the preservation of it other virtues are practised, or the final cause of them: as also it is above the rest in acceptation, whether we respect God or men. And thirdly it is above the rest in respect of continuance a 1 Cor. 13.8. . And this may serve to reprove our great neglect of so noble a grace: and it may teach us in our prayers to remember to pray for this, and in our practice to provoke unto love b Heb. 10.24. . A Cavil of the Papists must be avoided here; For they absurdly reason thus: Object. If love be above all virtues, than it is love that makes us just in God's sight. But for answer we may easily satisfy ourselves with this, Sol. that before men, and in conversing with men, love is above all. But before God faith is above all, love is above faith only in some respects, as in continuance, but faith is above love in justification. Put on] Love is not natural, 'tis a virtue that in in the truth of it is wonderderfull rare in the world, for man is unto man naturally a wolf, a fox, a bear, a tiger, a lion, yea a very devil; and that is the reason why men are so constant in malice, it is natural with them, and this is the reason why unity and loving concord is found in no calling amongst men. love] Love is of divers kinds, there is natural civil, moral and religious love; it is natural love for a man to love himself, his parents, kindred, etc. This civil love that is framed in us by the Laws of men, by authority from God, whereby we are brought not to violate the rules of justice, or society. In moral love, that love of friends is of eminent respect, but it is religious or Christian love is meant here. Christian love is carried both towards God and towards men, and both may be here meant; For the very love of God may be required as needful in our conversing with men, because we can never love men aright, till we first love God, and beside we are bound in our carriage, to show our love to God, by zeal for his glory, and avoiding sin in our callings, for the love we bear to him. Sure it is that the true love of God is exceeding needful to be put on, as a most royal rob, I say the true love of God, and therefore I advise all sorts of men as to labour for it, so to try themselves whether this love of God be right in them, if we love God, we receive them that come in his name, b john 5.42. and the love of the world doth not reign in us, c 1. john. 2.15.17 and we are much in thinking of God and godliness, for we often think of what we love, and we love the word of God, d john. 14.27. Signs of the love of God. and in adversity we run first to God for help, denying ourselves to bring glory to God, subjecting our wills to his will, glorying in the hope of his mercy, and it is certain also if we love God aright, we desire his presence, both of grace and glory. And this love will compel us to holiness, e 2 Cor. 5.14. causing us to hate what he hates, and to obey his commandments, f john 14. What it is to love our enemies. and besides kindnesses from God will wonderfully inflame us and content vs. The love to men is love of enemies, or brotherly love of God's children, Christians are bound to love their very enemies, and this kind of love must be put on as well as the other, only let us advisedly consider what the love of enemies hath in it. When God requires us to love our enemies, he doth not require us to love their vices, or to hold needless society with their persons, or to further them in such kindnesses as might make them more wicked, or to relinquish the defence of our just cause, but to love is not to return evil for evil, g Rom. 12. neither in words h 1. Pet. 3.8.9. or deeds, and to pray for them, i Matth. 5. and to supply their necessities as we have occasion, k Rom. 12.19. Exod. 23.4. 2. Chron. 28.8.9.13.15. 2. Kings 6 22. Love of brethren. overcoming their evil with goodness, and in some cases to be extraordinarily humbled for them l Psal. 38.13. . But I think the love of brethren is principally here meant: this is a fire kindled by the sanctifying spirit of God, m 2. Tim. 1.7. this was intended in our election, n Ephes. 1.14. this proves our faith, o Gal. 5.6. this nourisheth the mystical body of Christ, p Eph: 4.17. this love is without dissimulation, b Rom. 12 9 2. Cor. 6.6. it is diligent & labouring love, r 1. Thes. 1.3. Heb. 6.10. it is harmless and in offensive, s Rom. 13.10. it woundeth not by suspicious provocations or scandals, t Rom. 14.15. it is not mercenary, for as God is not to be loved for reward, though he be not loved without reward: so we must love men, not for their good turns they do us, but for the good graces God hath given them. And we should show our love in using our gifts for the best good of the body, u Rom. 12.6.7. and manifest our compassion and fellow feeling by counsel and admonitions, * 2 Cor. 2.4: and consolations, x Phil. 1.7. and always of edification, y 1. Cor. 8.1. and by works of mercy, z 2. Cor. 8.24. avoiding contention, a Phil. 2: 3. and covering the infirmities one of another b 1. Pet. 4.8. Love is the bond of perfection three ways. . Thus of the dignity and nature of love: the use of it follows, which is The bond of perfection] Love is said to be the bond of perfection 3. ways. 1. Because it is a most perfect bond, and so it is an hebraism; for all virtues are not as it were collected in love, all other virtues will soon be unloosed, unless they be fastened in love, neither doth it only tie virtues together, but it gives them their perfection, moving them, and perfecting them, and making them accepted. And it is most perfect because it is most principal among virtues, nothing is in this life well composed that is not directed hither. But let none mistake, he doth not show here how we be made perfect before God, but how we might converse perfectly amongst men. And so the sum of this sense is, that all should be well with us, in living one with another, if love flourish amongst us, perfection consisteth in love by way of bond. Secondly, it is a bond of perfection, because it is the bond that ties together the Church which is the beauty and perfection of the whole world. Thirdly, it is a bond of perfection as it leads us to God who is perfection itself, yea by love God is joined to man, and dwells in him. The use of all is, Use. seeing love is of this nature, use dignity and perfection, therefore we should labour to be rooted in love, even every way firmly settled in it. And to this end we should labour more to mortify our own self-love, and the care for our own ease, profit, credit, etc. And this may wonderfully also shame us for those defects are found in vs. It may greatly reprove in us that coldness of affection, that is even in the better sort, and those frequent janglings and discords, and that fearful neglect of fellowship in the Gospel in many places, and all those evil fruits that arise from the want of the exercise of this grace, such as are suspicions, blind censures, etc. And thus of love. Verse. 15. And let the peace of God rule in your hearts to the which also ye are called in one body: and be thankful. In this Verse he exhorts unto the two last virtues, Peace and thankfulness. In the exhortation to peace, there is the duty and the reason. The duty in these words, let the peace of God rule in your hearts, where I consider the nature of the virtue, peace, the author of it, God: the power of it, let it rule: the seat or subject of it in your hearts: the reason of it is double, first from their vocation, to the which ye are called. Secondly from their mutual relation, as members of one body. Peace] Peace is threefold, Threefold peace. internal, external, and eternal. Internal peace is the tranquillity of the mind and conscience in God, satisfied in the sense of his goodness. a Rom. 14.17 external peace is the quiet and concord in our outward estate, and carriage, b Eph. 4.3. Eternal is the blessed rest of the Saints in heaven, c Esay 57.2. the last is not here meant. Of God] Peace is said to be of God in divers respects. 1. Because our peace should be such as may stand with the glory of God, so we should seek the truth and peace d Za●h. 8. ult. . 2. It may be said to be of God because he commandeth it. e 1. Cor. 14.31. 3. Because he giveth it, he is the author of it, hence peace is said to be a fruit of the spirit f Gal. 5.22. : and God is said to be the God of peace g 2. Cor. 13.11 1 Thes. 5.23. Heb. 13.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this last sense I think it is meant here. Let it rule] The original word is a term borrowed from running at race, and it imports; Let peace be the judge, let it sit and oversee, and moderate all the affections of the heart, seeing we are in a continual strife, whereas our affections would carry us to contentions, discords, brawlings, grudges, and divisions, etc. Let the victory be in the power of peace. Let peace give the applause, and finally determine the matter. Thus of the explication of the sense of the words. How peace is of God. Now all these words may be first understood of internal peace with God, and then God may be said to be the author of it in divers respects. 1 It may be said to be of God, because he sent his son to merit it. Hence Christ is said to be our peace, h Eph. 2.14.17 Prince of peace, i Esay 9.6. Lord of peace, k 2 Thes. 3.16 Secondly because he sends his messengers to proclaim it, and invite men to it. l ●say 52.7. Thirdly because he sends his spirit to work it m Gal. 5.22. How it rules. . Now this peace of God is said to rule. 1. When it overswayes doubts and temptations, establishing the heart in the confidence of the assurance of God's love in Christ, which is when a man can say as the Apostle did, I am persuaded neither principalities nor powers, neither heights nor depths, things present nor things to come, shall ever be able to separate us from the love of God which is in Christ jesus. Catharinus a very Papist could gather certainty out of this place. 2. When in our carriage we continually fear to offend God, or do any thing that might disturb the peace of our consciences. 3. When in adversity we can deny ourselves, and rather choose to suffer affliction then forego the peace of Christ in our hearts n john 16.33. . Now when the holy Ghost adds in your hearts, it implies that true peace with God will encounter both presumption and hypocrisy, and diffidence. Presumption, for it will rule in our hearts, it will not abide hardness of hear●, and the spiritual slumber. It will not rest till there be affections of godliness as well as common profession of it. Hypocrisy, for it notes that it will not 〈◊〉 only by keeping justice in a man's life, but it will rule within a man's thoughts and affections. Diffidence, and so these words excellently encounter a fear in weak Christians. john. 14.17. Oh I shall lose my peace, and that rest I have: now this is answered here, thy peace is in thine heart, and therefore who can take it from thee? it is not like thy money and credit, etc. for these may be taken away: But peace can no man nor Devil take away without thine own consent; it is in a Chest where no hands can come but Gods and thine own. The use of this may serve for reproof of that lamentable security that is in most men about their inward peace with God, uses. not only that most men wretchedly procrastinate through the hardness of their hearts, refuse peace in the season when God offers peace, and beseecheth them to be reconciled, but also for that the most men conform themselves in this presumption, that they are in God's favour, when indeed they are not. It was the fault of some Prophets o jer. 23.17.18 , and is too common a fault of many ministers to cry peace, peace, when there is no peace, by reason of the sins men live in without repentance. The holy ghost in many places complains that such is the state of the most men, that they have not known the ways of peace p Psalm 14. Rome 3.17. . And the day of judgement shall find many that cry peace and safety, while they are ready suddenly to perish q 1. Thes. 5.3. , jehu could say, what peace so long as the whoredoms and witchcrafts of their mother jesabel remain? So may not we say, what peace can there be unto men, (though the world struggle and gainsay) so long as lippe-seruice, swearing, profanation of the Sabbath, What we must do to get peace. blood, drunkenness, whoredom, contempt of the word etc. do so much abound without amendment? Secondly, hence we may learn by all means to seek the peace of God into our hearts. And to this end we must be God's people, r Psal. 85.8. and get an humble and contrite heart, s Isa. 57.15.19 Psalm. 37.11. and soundly labour our justification by faith, t R●●. 5.1. we must be good and true in our hearts, u Psa. 12 5. ult. and work righteousness, * Isa. 32: 17. Rom. 2.10. Gal. 6.16. and study the Scriptures, waiting upon the word preached x Isa. 57.19. 〈◊〉 10.6. . Thirdly, it may serve for comfort to all God's servants that seek true peace, the Lord would have them to have peace, and to have plenty of it that it may rule in them. Oh but I have many and great afflictions in the world. Solu. What though, in Christ thou mayst have peace y Iohn 16.33. . Oh but I cannot see which way I should have any peace. Sol. He will create peace z Isa. 57.19. . Oh but the Devil is very violent in tempting. Sol. The God of peace will tread the Devil down shortly a Rom. 16.20. . Oh but the peace we have, neither is, nor here will be perfect. Sol. Peace shall come b Esay. 57.2. . Oh, but I am afraid lest my peace with God break, and so hold not. Sol. The mountains may fall, but God's covenant of peace shall not fall c Esay. 54.10. . Thus of internal peace, external peace follows; And it is either domestical or Ecclesiastical, or political. Peace should rule our houses, and show itself by freedom from bitterness, and chiding, and brawling, and absurd peevish passions. And for Church peace (to write a word or two of that) it is not only a rest from persecution, but also from discords within, this is a marvelous blessing. This peace hath not in it a confusion of all sorts of men, joined together in one universal amity, though they be never so wicked. For Christ came not to send such peace, and the word is a fan that will make a division. The world will hate, and darkness will not mix with light, the children of the prophets will be as signs and wonders even in Israel. But this peace is a holy amity and heavenly concord, in the true members of the mystical body, both in consent and doctrine. This peace in the Church is of singular worth and occasions unspeakable joy and growth in the Church: this is to be sought and prayed for of every Christian, but especially it should be the care of Church-governors. And certainly there would be more peace if they would more and more love goodness, and honour good men; and more carefully prevent and severely purge out the leaven of corrupt doctrine, and wicked life, and so tithe mint and cummin, as not neglect the weightier things of the law, especially if they would more disgrace flatterers and slanderers, that employ their whole might to make the breach worse. Political peace either private, and so it is a rest from suits and quarrels. Or public, and so it is a rest from wars, and rebellions, and tumults. But I think by external peace here is meant in general concord, and a quiet, harmless, peaceable course of conversing with men in all our carriage. Now God is said to be the author of it, in that it is his gift, and special providence, to work it amongst men, and it is said to rule when we can prefer public peace before our private respects. And when we can seek it, and not stay till it be sought of us, and when we can forbear and forgive, notwithstanding any inequality, Now this peace may be said to rule in the heart, though it be external, because if corrupt passions be killed in thee, (as envy, rage, malice, desire of revenge, etc.) men would easily agree in life, bind the heart to the good abearing, and the hands will bind themselves. The use may be both for reproof of the perverse dispositions of the most men that will not live in peace, but with all falsehood and sin, nourish debate and vain contentions, as also it may inform and inflame men to desire peace, to seek it, yea to follow after it, d Ps. 34.13.14 Rom. 14.18. Heb. 12.14 But that men might attain peace, they must have salt in themselves, e Mark 9 50. that is by mortification season, tame, and purge their own hearts; yea they must use the salt of discretion, and to that end pray God to make them wise in their conversation, yet men must ever remember so to seek peace as to retain truth too f Zach. 8.19. Heb. 12.14. jam. 3.18. peace without holiness is but profane rest. Thus of the duty the reasons follow. To the which ye are called] We are called to peace not only by men, who by their laws require peace, but chiefly by God, and that two ways. First in the general precepts of the words which are set down in divers places. Secondly in special manner, in the word of reconciliation, that word that converts us and reconciles us doth at the very first show us the very necessity and worth of peace, as the sense of our need of God's mercy, makes us merciful to men; so the sense of our need of Peace with God, makes us peaceable with men. This confutes their folly that say forwardness in religion makes men turbulent, most wretchedly do profane men sin against God's people in that aspersion. For they are called to peace, and are the most peaceable people in the world. But let all that fear God, even show the fruit of their holy calling, by approving themselves to belovers of peace. In one body] The second reason is taken from their mutual relation amongst themselves, they are members of one body, and as it is unnatural and unseemly to see a man tear his own flesh, so is it most unnatural and unseemly for Christians to bite and devour one another, by jarring, and complaining, and wrangling one with another: and we should hence learn to speak all one thing, and have all one faith, and one heart, and so live in peace that the God of love and peace may be with vs. But of this mystical union in the former Chapter. Thus of Peace. Thankfulness follows. And be ye thankful] Thankfulness is either to God or men. 'tis the latter here is meant; Thankfulness to men must be considered in itself, and in the amiable performance of it, for the word is by some rendered amiable. And it may be it notes but the right manner of affecting in giving or receiving thanks. This thankfulness hath in it principally gratitude, that is, thanks in words yet it may contain also gratuities, that is, tokens of good will, whereby we endeavour indeed to recompense good for good. Thankfulness is sometimes in desire, sometimes in deed, it is true thankfulness unfeignedly to desire opportunity to show it. Thankfulness may be due, not only to godly men, but also to wicked men, yea such as turn to be our enemies, we should watch to the opportunities of doing them good, though they be evil. Now the Amiableness required, is either in him that must perform thankfulness, or in him that must receive it. What is required in performing thankfulness. In performing thankfulness we must observe these rules. First, it must be wholly. 2. It must be in all places. 3. It must be without flattery, or in sinuation to beg new favours. 4. It must be without the favouring of the vices of others. What is required in receiving thanks In receiving thanks there are these three rules. 1 That he intent not to bring into bondage by showing of kindness, for so to receive kindness were to lose a man liberty. 2 That out of pride he wax not conceited by complaining of unthankfulness, for the mere want of manner or measure he expects, where he might see it comes not of ingratitude or a will not to give thanks, but merely out of natural defect or want of skill, or will to compliment it. 3 That he water what he hath sowed, that is, labour to keep kindness a foot by nourishing it, at fit occasions and opportunities of doing good. Vers. 16 Let the word of Christ dwell in you Richly in all wisdom, teaching, and admonishing one another, in Psalms, and Hymns, and Spiritual songs, singing with grace in your hearts to the Lord. Hitherto of the special rules of holy conversing with men: The general rules follow, Verse 16.17. and they concern. 1 The means of holy lfe, Vers. 16. viz. the word. 2 The end of holy life, Vers. 17. viz. the glory of Christ. The 16. Verse conceives an exhortation to the careful, and plentiful, and frequent use of the word. Doctrine from Coherence. The Word is the principal means, The word make men not only more religious, but also more just. not only to make us religious and holy in our behaviour towards God, but also to make us righteous, just, and amiable in our carriage towards men. It is the Word that makes us 1. New creatures a 1 Pet. 1.23. jam. 1.18. 2. Humble b isaiah. 66.2. 3. Meek, Psalm. 45.4. where it is called the word of meekness, not because it requires it, and containeth discourse of the praises of it, but by effect, because it makes men so. 4. Patient and long suffering revel. 3.10. The word of my patience. It begets patience, yea, such patience as Christ will own, yea such as by influence comes from Christ, by means of the word. 5. Clement, able to for bear, and forgive c jam. 3.17. . 6. Loving, able to express in carriage the affections and duties of love d Phil. 1.9. & 2.14.16. . 7. Peaceable, isaiah. 2. 2.4. The word shall judge all strife, so as men shall not only lay aside the effects and means of contention and hostility, but become by the power of the word, willing to serve one another in love, yea to abide the labour of love, noted by mattocks and scythes. No work so base, or laborious, but godly men persuaded by the word, will undertake them for the good and peace of the Church, and their brethren. I might instance in the rest of the virtues, but these shall suffice. This should inform us concerning the causes of the viciousness of the lives of the most: Use. it is because they so stubornly rebel against the Word; either refusing to hear it, or hardening their heart against the working of it. And secondly, if we find our corruptions in ourselves to get head, and make us not only a burden to ourselves, but an offence to our brethren, we should come to the word, and to Christ's Ministers, for there we may find help if we will be advised: and if our servant and children in their carriage be disordered, we should bring them to God's house, that there they may be framed to a greater care of their behaviour in our house. Thus of the Coherence. This verse in itself contains an exhortation concerning the word of God: and thus he exhorts to the right use; First, of the word in general. Secondly, of one part of the word which is the Psalms. Concerning the word in general, here is to be considered. First, the Author of it, Word of Christ. Secondly the manner of entertainment of the word, Let it dwell in you plenteously in all wisdom. Thirdly, the end or use of it should be put too: First, to teach in what we know not. Secondly to admonish in what we do not. Word of Christ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himself, john 1.1. And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching, Act. 20.7. and so it is true that we should grow so careful and skilful in remembering the Sermons we hear, that our hearts should be stored with riches of that kind. Sometimes for memorable sayings, Act. 2.22. & 20.35. 1 Tim. 4.9. 2 Tim. 2.11. 1 Titus 3.6. Heb. 7.28. Rom. 13.9. And so it is true that a Christian should be so familiarly acquainted with Scriptures, that all the memorable sayings in them should be ready in their memories. But to come nearer, by the word of Christ, some understand the counsels and exhortations of Christ, concerning the contemning of the world, to the intent to devote ourselves to the contemplation of heavenly things. Some understand the promises in Scripture concerning Christ, or to be had in him. Some understand that part of the Scripture which Chest by his own mouth uttered. It is true, that in every of these a Christian should be exceeding rich. But I take it, that all these senses are too strait and narrow for this place. By the word of christ, therefore I understand, the whole word of God contained in both the old and new Testament. And this is said to be the word of Christ four ways. The Scripture is the word of Christ in 4. respects. First, as Christ is the subject of it. the sum of the word is Christ. Secondly, as it is the proper inheritance and riches of the body of Christ, the dowry he hath bestowed upon his Church. Thirdly, as he is the conserving cause of it. Fourthly, as he is the Author of it: and so I take it here principally to be meant. Christ is the Author of the word: First, in respect of inspiration a 2 Pet. 1. ult. . Secondly, in respect of Commission to his Ambassadors b Tit. 1.3. , he doth not only indite the embassage, but gives Commission to the Ambassadors. Thirdly, in respect of confirmation c Mar. 16. ult. externally, by the signs that follow it, and internally, by the seal of the spirit d Ephes. 1.13 . Fourthly, in respect of personal promulgation of it in that, in the old Testament in human shape he appeared to declare it to Adam, Abraham, jacob, and the patriarchs, and also by visions to the Prophets, and in the new Testament by incarnation, taking truly our nature, did by lively voice in his own person preach the Gospel to men. Fifthly, in respect of energy, or the power and efficacy of the word which wholly depends upon Christ, and is showed by the growing of the word notwithstanding all oppositions, and that it cannot be bound, though the Ministers of it suffer e 2 Tim. 2.9 , and in the difference of power between Christ's Ministers and hirelings; yea, hence it is so lively and mighty in operation, that it discerns and discovers the very secrets of men, and tells tales of the hearers f Heb. 4.12.13 . Use. The use is either more general, or more special; more general, either for information to satisfy us concerning the hard sayings in Scripture, and the experience of the truth of that, john 8.43. viz. that wicked men cannot hear the words of Christ. It comes from the sovereign majesty, and secret excellency of the word, and the spiritual nature of it (as the word of Christ) removed from the sense of the carnal reason and fleshly affections of unregenerate men. And also this serves for instruction and that either negatively, or affirmatively. Men sin against the word 6. ways Negatively the use is, therefore take heed of sinning against the word of Christ, and as men sin against the Word many ways, so principally six ways. First, by contemning of it g joh. 12 48. Heb. 2.2 . Secondly, by betraying it to Satan, letting him steal it out of our hearts h Mat. 13.20 . Thirdly, by choking it with cares and lusts i Math. 13.21. . Fourthly, by making it of none effect k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Traditions. Fiftly, by a proud challenging of the knowledge of it to ourselves l 1 Cor. 14.36 . Sixtly, by being ashamed of our obedience or profession of the words of Christ, when we are amongst sinful and wicked men m Mar. 8.38 . Affirmatively, it may teach us four things. 1 To receive the word of God with all humility and meekness n Act. 13.48 2 To receive it with faith o jam. 1.21 . 3 To glorify the word of God p Heb. 4.2 , which we do; First, when we ascribe the praise not to men, but to Christ. Secondly, when we esteem it more than the words of the greatest men. 4 To be careful of our carriage and practice, that so the word of Christ which we profess, be not evil spoken of q Titus 2.5. , for the blame of our evil life will be laid upon the word: they will say, this is their gadding to Sermons. In special, seeing the word is the word of Christ, it should teach: First Ministers, four things. 1 To teach it with boldness r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.31 , not fearing the face of any man. 2 To attend upon the word only, and not meddle with civil business, is it mere to leave the word of Christ to serve tables s Act. 6.2. ? 3 To humble themselves to walk with God in so good a function. Who is sufficient for these things? We speak not our own words, or the words of men, for then wit, reading, learning, and direction might perfect us, but we speak the words of Christ, and therefore our fitness and sufficiency to speak to men's consciences, comes of the immediate blessing and assistance of Christ. 4 To deliver the word with all faithfulness, studying to approve themself, as the workmen of God (seeing they deliver the word of God) Dividing the word aright t 2 Tim. 2.15 holding fast the faithful word of doctrine u Tit. 1.9. : not making Merchandise of the word, but as of sincerity, and as of God, in the sight of God, speaking in Christ * 2 Cor. 2. ult. . Casting from them the cloak of shame, not walking in craftiness, nor handling the word deceitfully, but in declaring the truth, approving themselves to every man's conscience in the sight of God x 2. Cor. 4.2. . Secondly, the People, to embrace the word, press to it, never be ashamed of it, nor give it over, but receive it constantly with joy, though it cost them much pains, and many crosses and disgraces y 2 Thes. 1.5 . For this constant receiving of, and cleaning to the word, makes them exceeding dear to Christ, as dear as his mother, and his brethren: This is the choosing of the best part a Luk. 10.42 , this is a sign that they are the Disciples of Christ b Io. 8.31. : that they love Christ indeed c Io. 14.23.24 , that they be in Christ d 1 joh. 2.5. : She said well, that said of Christ, blessed was the womb that bore thee, and the breasts that gave thee suck. But Christ adds, that they are more blessed that hear the word of Christ and keep it e Luk. 11.28 . The blessed virgin was more happy in that she conceived Christ in her heart, then that she bore him in her womb. Thus of the Author of the word. The entertainment of the word follows: and here the Apostle designs; First, the subject, persons: You. Secondly, the measure, Dwell plenteously. Thirdly, the manner, in all wisdom. First, I consider of the expositions of all the words, which are very full of senses, and then make use of altogether. In you] These words note unto us two things: First, the persons who must entertain. Secondly, the place where, in you, 3.1. in your hearts. First, for the persons: the Apostle would have us know, that not only Clergy men (Epaphras and Archippus) but lay men of all sorts are tied to the study of Scriptures. I distribute the sorts: First, Young men as well as the gray heirs f 1 joh. 2.12 for the word helps them to overcome the Devil, even all temptations to lust, and ungodliness whatsoever, yea by the blessing of God many times it makes them wiser than the ancient g Psa. 119.100 . Secondly, distressed men, as well as such as live at ease, and prosperity, and abound in leisure. I say, such as have many cares and troubles, distressed, either by crosses h Psal. 119 92 , or by persecutions i Psal. 119.87 , or by contempt k Ps. 119.141 . Thirdly, Ignorant men, as well as learned men, such as are simple in respect of natural parts, or untaught in respect of education, are tied as well as others, they may not say, they were not brought up to learning, for many times simple and unlearned People in the very entrance ineo the word l Psalm. 119 129.130. : when they bring good and holy desires with them, get more light of the wonders of God's Law in few weeks, than many great learned men do in all their days, for sound saving knowledge. Fourthly, Women as well as men are bound hereunto Prou. 31.26. & 1.8. Yea, such women as are full of business and cares, not good women or wives, but good huswives also are tied, Women must seek knowledge as well as men. yea not only to learn the word, but to teach it as the places show. Thus of the Persons. Secondly, in you: Notes the place that the word must be entertained in, In you, that is, in your minds, for contemplation; in your hearts, for holy desires, and affections; in your consciences to guide them to a holy manner of giving sentence, etc. This is that which is promised to all the faithful in the covenant of grace, jerem. 31.33. and noted as the sign of the righteous Psalm. 37 21. Dwell] A Metaphor borrowed from household entertainment, and notes 3. things unto vs. 1 That the word should be familiar to us and known of us readily, and we so acquainted with it as with our brethren, or sisters. Say unto wisdom, thou art my sister, etc. Pro. 7.4. To note, that as in nature he is accounted a singular idiot that knows not his own brothers or sisters: So in religion, in God's account is extreme simplicity, and blindness, not to be familiarly acquainted with the grounds of behaviour and comfort, as they are contained in the word. The Scriptures in our houses. 2 That it should be domestical, we must get it into our houses, as well as our Churches: and that three ways: First, when we come home from God's house we should keep the word taught, a foot by repetitions of it, and by talking of it upon all occasions, that the life of the doctrine be not lost. secondly, there is required a familiar teaching, and plain and familiar instructing of servants, distilling of the principles, and profitable precepts of the law as they are able. God gave his testimonies to Israel, not that the Clergy men should have them in the Temple and Synagogue, but that Parents should have them in their several dwellings, to instruct their children, and their children's children m Ps. 78.5.6 Deut. 6. . Thirdly, the admonitions, rebukes, counsels, and encouragements used in the family should be grounded on the word: for conscience only is the fountain of all right subjection, and obediencer the bonds of nature because he came out of thy loins) or the bonds of policy (because he is thy hired servant) are too weak to enforce (of themselves) a constant, and cheerful, and just subjection. The true reason why men speed so ill in their servants and children is because they nurture them with their own words, but distil not into their consciences the words of Christ. The use of Scripture in our houses. Quest: But to what end should their need all this ado about the Scriptures in our houses, what good comes of it? Answ: If it be not intimated sufficiently before: yet plainly understand, that the word is to be exercised in our houses: First as a refuge against affliction and domestical crosses, both to direct and comfort us, Psalm. 119.143. 147.165. Secondly, as a means of instruction to our ignorant children and servants. Thirdly, as a means of the sanctification of the creatures, and our callings, 1. Tim. 4.4. Lastly, seeing Satan will tempt us, and our natures will be vicious, not only in God's house, but in our own houses, we have reason to carry the Medicine to the sore, and to bring the sword of the Spirit, which is the word of God, home with us, and draw it there, seeing the Devil will cast his fiery darts there, he that is in danger of a subtle and furious enemy, always must look unto two things: First, that he hath on all his Armour. Secondly, that he be ready at all times, in all places, when his adversary will encounter with him. A malicious and skilful adversary desires but to find his enemy unarmed in one part of his body, or in one place: so is it with us, for because men have no sword of the Spirit at home, therefore it comes to pass that men that have good affections in God's house have base and vile affections in their own houses. Thirdly, it notes that the word must be constantly entertained and exercised in our houses, for they are not said to dwell with men that lodge there only for a night or a day or two. n Ps. 119.112. So the sudden and passionate use of the word now and then will not serve it. Plenteously] the original word notes two things. 1. The measure, and so it is well rendered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenteously. 2. The worth of the knowledge of the word, and so it is by some rendered, richly. In the first sense it teacheth us that we should labour by all means to abound in the knowledge and use of the word. It should be, not in a scant and sparing measure, or in some parts of it, but we should grow from measure to measure, and from knowledge to knowledge. In the second sense it teacheth us, that the knowledge of the word is the Christians riches, so he saith, 1. Cor. 1.5. rich in all speech and knowledge. Christian's should account their utterance in holy and profitable speeches and conferences, and the inward notions of saving knowledge, as their best wealth, so as they should never think themselves poor so long as they may have plenty of knowledge in the use of the means. Thus David reckons of his wealth. God's statutes more dear to him then thousands of gold and silver, o Psal. 119.72 and that knowledge he can get from the word out of God's treasury, manger the malice and power of the Devil or evil men, he accounts more worth than rich spoils p Ps. 119.162 , this may appear in the contrary in the case of the Laodiceans q Reu. 3.18.18 . In all wisdom] wisdom is sometimes taken for virtue as folly is for sin, but here I take it for knowledge, and that not as the gaining of heavenly wisdom is the end of the entertainment of the word, Of the wise use and entertainment of the word. but as it notes the manner how we should entertain the word, this wise manner of entertaining the word, I consider both negatively and affirmatively: Negatively to handle the word wisely is not to handle or use it: First; coldly, fruitlessly, or unaptly: Secondly; pervesly in wresting the word to ill ends, to nourish curiosity, ambition or sin. Thirdly, carnally as the Capernaites, that know no flesh of Christ, but the flesh of his body, nor any eating but carnal. Fourthly; not indiscreetly when we come abroad into company, we should so profess and use the word, as that we dishonour it not by Indiscretion, by not heeding places, times, occasions, etc. Affirmatively to use the word wisely, is in the general, especially to teach ourselves. And to this end: First, to understand it. Secondly, to seek profitable things, not curious & pleasing things only. Thirdly, so to try all things as to keep that which is good. Good I say particularly and for our own use, there be some things in hearing, reading, etc. that do exceedingly; not only affect us, but are in special manner fitting us: now it is a special wisdom to keep these things whatsoever else we lose. Fourthly, to wait upon all the opportunities of getting profit by the word, to know our seasons q jer. 8.7. . Fifthly, in carriage abroad, not to be so indiscreetly open in the discovery of our minds and knowledge, and opinions, as to be catched by the fraud of any, and to this end, not to trust all that feign themselves to be just men r Luk. 20.20. . In all wisdom] All for measure, all for diversity of the things known, all for sincerity in the observation of the rules of wisdom, in the manner of entertaining the word, all wisdom, that is, all necessary to salvation. Thus of the explication. The uses follow, The uses general and special. and those are either general from all their words, or special from each of them. The general uses are for reproof, information, instruction or consolation. 1 For reproof, if it must be thus of all entertained, how great a sin is it, to neglect or contemn the word, and in as much as this is a great and common sin, it is required, and requited by God with four singular curses. The first judgement upon the contemners of the word is, that all the comforts of the word, are unto them as a sealed book: so as that word which is to the faithful a wellhead of all true and sound joy, 4 judgements upon contemners of the word. unto them is of no taste nor power, they can find some savour in any profits and sports; etc. but none in the word. The second judgement is▪ that when they do for fashion or for fear, and other ill ends come to hear the preaching of the word, Esay 29.11. they are many times slain by the words of God's mouth, and the Prophets even mow down scores, hundreds, and thousands of them, so as they are pierced and galled, smitten and buffeted, with the terrors of the word, (which is only open to rebuke them) and they see that threatening many times comprehends under it multitudes of men. Obiecti. Ob. But this comes only of the severity of the teachers, that set themselves to preach damnation and to utter terrible things. Sol. Ans. This was the objection in the Prophet Micha his time, and uttered by such as bare the name of jacob: to whom all the promises did belong, and they were answered by the Prophet, that for resolving of their doubt, they should ask 2. questions of their own consciences. The first was, whether they thought their works were like the works of jacob, and the rest of the ancient Saints, to whom such comforts did belong, or whether such vile profaneness and wickedness were found in jacob, as was apparently found in them. The second question was, whether they did not see that the words of God were always good to such as walk uprightly. In all which he shows that it is not the uncharitable severity of God's servants (for the doctrine is good to good men) but the vile profaneness and contempt of the word in the people that made them liable to such terrors in the word. Micha. 2.7. The third judgement is, that all civil praises in men that contemn the wisdom of God in the word, are singularly vile in God's sight, jer. 8.8.9. and he instructed in wisdom. Lastly, salvation is far from the wicked, because they seek not Gods statutes, the evidence of the hope of a better life is removed from them, Ps. 119.155. so as speaking from their own sense, they avouch it that no man can be sure of eternal life to himself, and if in the general, the profane neglect of the word be thus sought out and judged of God: then surely those persons must needs be in great danger, that never opened their doors to the word, never taught their children and servants, scarce ever had a bible in their houses: but especially such as shun the word, as a true rock of offence. Yea many of God's Children may be justly rebuked in this, that they are so far from showing that the word hath dwelled plenteously in them, that whereas for time and the plenty and power of the means, they might have been teachers, they have need again to be taught the very principles. Heb. 5.13.12. And they show it in that they are so inexpert and unskilful in the word of righteousness. The second general use is for information. See the admirable largeness of the word and the perfectness above all other things under the sun, it is good for worship in the temple, Ps. 119 96. it is good for our affairs in the family, it is of use in prosperity and in adversity, it fits for the profit of all sorts of men, at all times, and in all places, and so doth nothing else in the world. The third general use is for instruction. The meditation of the entertainment of the word in all these words required, should teach us to open our Churches, open our houses, yea our hearts and all for the word. And to this end to consecrate ourselves to the study of the word in all the means both public and private. Object. Ob. But if I should, it will be in vain I have such an ill memory, etc. Sol. Ans. The beginning of the word is truth, and men should find by experience the contrary to their fears, Psal. 119.160 if they in sincerity fought unto God in the word, and as for ill memory we must know, that a good memory is the gift of God as well as a good heart, and no man hath it naturally, wicked men may have large memories, but not sanctified to contain holy things: and therefore if men would seek to God in uprightness of desire: whatsoever they lost, yet the judgement or answer of God in the word preached, or by reading or conference, (which resolveth their doubts, pointeth at the means to redress their corruptions, etc.) should not be wholly forgotten. The judgements of his righteousness endure for ever, that part of knowledge that particularly answers their desires, or the experience of their want in themselves, this shall be deeply imprinted in them by God, so as the virtue thereof shall never be lost. To conclude seeing the holy Ghost requires all careful entertainment of the word, we should do that unto it that we would do for the entertaining of some great man into our houses. 1. make clean the room of our hearts: purge our hypocrisy, malice, etc. 2. When the word is come in molest it not, take heed of strange affections, passions and lusts. 3. Receive it with joy and express all the signs of joy. The last general use is for consolation unto all such as love the word. They should encourage themselves and say with David, thy statutes shall be my song, so long as I continue in the house of my Pilgrimage. Ob. Object. But our inward desires and delights in the word are mixed with outward disgraces and scorns of men: Sol. we are reproached, slandered, rebuked, etc. Ans. Harken unto me ye that know righteousness (not ye that talk of it, Esay 51.7. or hear them that teach it, but ye that know indeed what sincerity means) and ye of the people in whose hearts are my laws: as if God would wish them to look up and see the great reward of their well doing. Ob. But they might say we are tanted and threatened, and disgraced. Object. Ans. Fear not the reproach of men, nor be afraid of their rebukes. Ob. Sol. But we see that wicked scorners scape unpunished and are in better credit doing ill, Obiecti. than we doing well. Ans. though God do not by sudden judgements destroy them all at once, Sol. yet he promiseth that his curse shall secretly and insensibly eat them as the moth. God doth daily judge them though we see it not, Isay. 51.7.8. and for the faithful their righteousness shall never be taken away by the reproaches of men, but it will endure for ever, etc. Thus of the uses in general From the particular consideration of each of the words, diverse special uses may be made. Dwell] First, if the word must dwell with us it should teach us to practise what we are here exhorted, get the word into our houses, let it so dwell with us that nothing sound more in a Christian house then the word: that is to live comfortably. This is to live in the shadow of the almighty, a Psal. 91.1. in the very light of God's countenance. b Psal. 140. A house without the word is a very dungeon of darkness to exercise ourselves in the Law, it will give our hearts rest in the days of evil. The Father's commandment and the mother's instruction would lead our children and servants when they walk, c Psal. 94.12. it would watch for them when they sleep, and when they wake it would talk with them, it would be a lantern, and the very way of life to them. It would keep them from the strange Woman d Prou. 9.20. 10 25. , there would not be such filthiness in many houses as now commonly appears to be. What can better preserve jacob from confusion, or his face from being pale, then if he might see his children the work of God's hand, framed and fitted by the word in regeneration, and the duties of new obedience, this would make religious parents to sanctify God's name, even to sanctify the holy one, and with singular encouragement from the God of Israel, Isa. 29.22.23. In you] Secondly, in that the People are made the subject persons to be exhorted hereunto, it plainly confutes the opinion and practice of the Papists, that either hide the word in a strange tongue, or prohibit private men, from the domestical and daily use of it. But the Apostle doth not envy it in the Lord● people, that the word should dwell plenteously in them as well as in Clergy men. Plenteously] 3. In that he requires the word should not only dwell with us but for measure, be plenteously there, it should teach us in practice to endeavour it: but for explication of this use, I consider of two questions to answer them. Quest. Quest. 1. What must we do that the word might be in us plenteously, and the knowledge of it abound? Answ. Ans. Six things are to practised. 1. We must walk at liberty, freeing our heads from worldly cares, lusts, and delights e Psal. 119.45 . 2. We must avoid evil company, and say with David, away from me all ye wicked, for I seek God's statutes f Ps. 119.115. . 3. We must strive to take away the lets of the practice of what we do know: this David calls the lifting up of his hands to God's law g Psa. 119.48 . 4. We must exercise ourselves in the word day and night, in reading, hearing, meditating, conference, propounding of doubts, and comparing of places, and all times, by all ways, turning ourselves into all forms to gain knowledge. 5. We should by prayer beseech God to do two things for us: first, to give us the spirit of revelation h Ephes. 1.18. : secondly, to give us larger hearts i Psa. 119.32. . 6. We must be thankful for what knowledge we do get by the means k Ps. 119.171. . Quest. Quest. 2. But how may we know whether the word do dwell plenteously in us? Answ. Ans. It may be tried and discovered seven ways. 1. By our growth in true humility and meekness. l Psal. 15.9. 2. By the confirmation of the testimony of jesus in our hearts m 1. Cor. 1.5.4. . 3. By the measure of our growth in the love of God and his people, yea and thus we may try our declining in the vigour of knowledge (for knowledge had in abundance, may be blasted and grow singularly dull and feeble) for as our affections to the means, and to God's children is, so is the vigour of our knowledge: he must not say he knows God, that hates his brother, yea and so will it serve for trial to every one in the degrees of ascending or declination even in God's children. 4. By the desires and secret muses of our hearts, for than we grow in knowledge, and have store of it, when we can say as David doth, I have remembered thy name n Psa. 119.35 O Lord in the night. And as the Church saith, the desires of our souls is to thy name, and to the remembrance of thee, and our spirits within us seek after thee o Isay 26 9 . 5. By our confidence in it; a man that hath gotten a great deal of wealth, money or lands, enlargeth his heart to a great confidence in it. So a Christian hath gotten a great deal of saving knowledge, when he is able to make it his portion in all estates whatsoever befalls him: p Psa. 119.57. it shows men have but a little of the word in them, when every cross can dissolve their rest and confidence. 6. By our measure of liberty from the power and bondage of special corruptions q joh 8.31.32 . 7. By our ability in admonishing, they are full of goodness and knowledge that are able to admonish r Rom. 15.14. ● . Richly] 4. In that the word must dwell in us richly, it may serve 1. for reproof, and that two ways. First of men's worldliness, that think any other riches would serve the turn, but to be rich in God they never desire it, but all in vain as the Parable shows, Luke 12. Secondly, of men's hypocrisy, they say are rich when they are not, Revel. 3.18. Secondly for instruction, therefore let heaven suffer violence, a Christian should be no more a weary of his pains in seeking this riches of the word, then carnal men are of their worldly profits, yea we should pray God so to quicken us, that we may keep his testimonies as we would keep treasure s Psal. 119.11.88 72 . Lastly, in that he adds in all wisdom] it should teach us, first to pray to God with David, that he would teach us good judgement and knowledge, t Psa. 119 66. and secondly to make conscience, as to get understanding of the word, so to use wisdom and discretion, both in the bettering of our knowledge, and in practise the same Scripture that binds us to a plentiful use of the word, binds us to a wise use of it. Thus of the second thing, viz. the entertainment we must give to the word. The end or use the word should be put to follows. Teaching and admonishing yourselves or one another: viz. your fellow members and partakers with you of the same promises and hope. These words may be referred either to the general exhortation before, or to the particular charge concerning Psalms or Hymns afterwards. I principally consider them as referred to the general exhortation before, and so I note, that though there be many good effects of the word, or many uses it should be put to, yet Teaching: (about things not known) and admonishing (about things known and not practised) are chief. Ob. Object. It seems this place favours the opinion of such as hold that Christian neighbours met together upon the Lord's day or at other times, when there is no public exercise, may labour to edify themselves by instructing one another out of the word privately? Ans. It is not unlawful so to do, and this place doth approve of it: Sol. so as they keep themselves within their bounds, viz. that the matter taught be not against Piety the true peace of Zion, and that the manner be plain and familiar, as family instruction should be by keeping a foot public doctrine, by conference, propounding of doubts, or instructing of the ignorant out of such places as they do undoubtedly understand. Concerning teaching, we must know that God doth teach by his spirit, u Neh. 9.20. by his rod, * Esay 26 9 and by his word, so here, but that which we are here to note is, that the word is to be used by every Christian, even for instruction, this is the end why the Law was given x Exod. 24.12. , a wise man having gotten knowledge into his head, must by his lips spread it abroad y Prou. 15.7. . Qu. But whom must we teach. Ans. Principally ourselves, so as we consider our own ways to turn our feet into God's testimonies z Psal. 119.59. , yet also we are to teach one another, when we spy our brethren to be ignorant, so should not only ministers do, but masters of families, and every Christian in conversing with others. Admonishing] Man is admonished. 1. by the rebukes of the Law a jam. 2.9. . 2. by the example of Scripture b 1. Cor. 10.11 . 3. by the spirit of God c Esay. 30.21. . 4. by the conscience, in wicked men many times. 5. men are rebuked by their own words d job 15.6. . 6. by the words of other men especially, as admonition is grounded on the words of God. So here. Concerning admonition I propound four things, Who may admonish. 1. who may admonish, 2. who are to be admonished, 3. how. 4. the uses. Quest. 1. Who may admonish. Ans. Ministers may, e 2. Tim. 4.12 Parents may, f Ephes. 6.4. yea men ought ●ot to reject the admonitions of their wives, g Gen. 21.12. nay which is more they may not despise the judgement of their servants h job. 31.13. . Quest. 2. Who are to be admonished. Ans. I consider it; 1. Negatively. not 1. They that sin against the holy Ghost. Who are to admonish. 2. Heretical men, after once or twice warning. Tit. 3.10. 3. Not stubborn, wilful, scornful profane persons. Not dogs and swine. Math. 7. Not the scorner, Prou. 9.8. 4. If it be about wrongs and abuses offered to us, either by hypocritical Friends, or open enemies, it is a godly man's part at some times and in some places, to be deaf and dumb, as if they understood not, or as men in whose mouths are no reproof. Psal. 38.14. 2 Affirmatively, in general every man, Act. 20.31. In particular, I instance only in some sorts of men, we must admonish unruly professors, i 1. Thes. 5.14. beside, ordinary wicked men that appear not to be scorners, not only may, but aught to be admonished, that the light may manifest their works, k Eph. 5.11. that they may become sounder in the faith l Tit. 1.13. , and though this be not amongst men for the time, any whit pleasing, yet the blessing of goodness shall come upon them, whilst they that flatter men in their sins, and say to the wicked, thou art righteous, shall be cursed and hated of the multitude m Prou. 24.24 . Yea, none are so wise and godly, but they may be admonished n Pro. 9.9. such as are full of goodness and knowledge able to admonish others o Rome 15.14 , but it should be our most usual and principal labour, to admonish our own souls, and reprove our ways in God's sight p job 23.15. , for it is a special way by which a wise man may be profitable to himself q job 22.2. . Quest: 3 What rules are to be observed in admonition? Answ: In admonition we must consider: First, how to perform it. Secondly, how to receive it. What rules are to be observed in admonition. In performing admonition, we must especially look to two things: First, that the ground of admonition be out of the word of God, being the words of Christ, not our own words; to this end we should store ourselves, and hold fast the faithful word according to doctrine: First, we should be constantly stored with grounds out of the word, both for matters of opinion, and against the corruptions of man's life, and for performance of holy duties, that as we have occasion we may rebuke, etc. r Tit. 1.9. Secondly, we must see that the manner of admonition be right. Admomonition is to be performed: First, with Inocency we must not be faulty ourselves, or if we have been we must plainly acknowledge it, before we admonish. Secondly, with discretion which must be showed in 3. things. First, that we be sure that they have offended, not led to it by suspicion of our own hearts, or by hearsay or by outward appearance, not judge by the hearing of our ears, and sight of our eyes s isaiah. 11.3. . Secondly, that if we know it to be an offence, we must consider whether it be not of the number of those offences, a wise man must hold his glory to pass by t Pro. 25.11. . Thirdly, that it be done seasonably, with love admonishing as a brother u 2 Thes. 3.15. . Fourthly, with meekness * Gal. 6.1. . Fiftly with secrecy x Mat. 18.15 Prou. 25.9. . Sixthly, with plainness, spare no words to satisfy them y Leu. 19.17. . Seventhly, with compassion and tenderness z 2 Cor. 24. . Eighthly, with perseverance a Prou. 13.19. , we must not be weary and discouraged, but accomplish it. Ninthly, with all authority b Tit. 2. ult. , that neither ourselves nor Gods ordinances be despised. In receiving admonition we must look to four things, we must receive admonition: First, with love and holy estimation c 1 Thes. 5.12. Psal. 141.7. . Secondly, with all humility, readily inclined to suspect ourselves, knowing that we have cause to say, and think of ourselves, as that worthy man did, I am more foolish than any man, and have not the understanding of a man in me d Prou. 30.2.3 , etc. Thirdly, with subjection and direct acknowledgement, giving glory to God. Fourthly, with reformation, else all is in vain. The uses are, first, to teach us therefore to stir up ourselves, to perform this mercy in admonishing: for a wise man, even Salomon's wise man, that is, a religious wise man may learn wisdom by it e Prou. 9.9. . Yea it is as a golden ear-ring to the wise and obedient ear f Prou. 25.12 . And he that rebuketh shall find more favour at the length than he that flattereth with his tongue g Prou. 18 23. . Men are said to be pulled out of the fire by admonition h jud. 22.23. . Secondly, we must take heed of sinning against admonition. Now men sin against admonition, three ways. First, in not performing it, this hath very ill effects such as these, not admonishing breeds dwelling suspicions, suspicions breed a very habit of misinterpretation: misinterpretation begets a loathness to come unto the light to show the reasons of dislike, this loathness begets a very separation in heart: separation begets a decay of Love to the means; decay of respect to the means, begets a decay of zeal and gifts, and from hence there is a high way to internal or external Apostasy, or some great judgements of God. Secondly, in not performing it aright, as when men make their wrath to fall upon the fatherless, or dig pits for their friends i job 6.27 , or when men respect God's person k job. 13.8.9 , and make the pretence of God's cause, glory, name, etc. to be the colour for the venting of their own particular envy and dislike; or when men never have done, but grow impudent, and reproach men ten times, and are not ashamed l job 19.3 . To conclude, when men fail in the manner before described, want innocency, discretion, meekness, love, etc. Thirdly, in not receiving admonition: and thus men fail diversly, when men shift, excuse, deny, extenuate, etc. and yet in heart be convinced, or when men fall into passion, or grudging, or traducing afterwards; or when men would feign make the admonisher to sin in the word, and lay snares for him that rebukes m isaiah. 29.21 . But there are some are worse than any of these, for they are such as none dares declare their way unto their face: Men dare not, they are so passionate and haughty, but God will lay them in the slimy valley where are many already like them, and innumerable more shall come after them n job 21.31.32 . Many are the ill effects of resisting admonition: It is a sign of a scorner o Prou. 13.1. & 15.12. , and that men are out of the way p Prou. 15.10. , it brings temporal judgements and shame upon them q Prou. 13.18. Hos. 4.4.5. , men may also come to that horrible condition by resisting admonition, that they being perverted shall go about damned of their own souls r Tit. 3.10.11. . Thus of the general exhortation. The special exhortation concerns one part of the word, and that is the Psalms. Which are here to be considered. 1 In respect of matter, Psalms, Hymns, and Spiritual songs. 2 In respect of the manner, singing with grace in your hearts to the Lord. The matter is here three ways to be considered: What meant by Psalms, Hymns, and Spiritual songs. First, in the ground, foundation, or authority of the Psalms we use, viz. they must be the word of Christ, that is contained in the Scriptures. Secondly in the kinds of Psalms, there are many sort of Psalms in Scripture. The Psalms of Moses, David, Solomon, and other Prophets: but all are here referred to three heads; they are either Psalms, specially so called, or Hymns, or Songs, great ado there is among Interpreters, to find a difference in these; some would have Psalms to be the songs of men, and Hymns of Angels: some think they differ, especially, in the manner of Music. Some are sung by voice, some played upon instruments; but the plausiblest opinion is not to distinguish them, by the persons that use them, or by the kind of music, but by the matter, and so they say Psalms contain exhortation to manners or holy life. Hymns contain praises to God in the commemoration of his benefits. Songs contain doctrine of the chief good, or man's eternal felicity. But I think there needs not any curious distinction: it may suffice us that there is variety of Psalms in Scripture and God allows us the use of every kind. Thirdly, the property of the Psalms, they are Spiritual, both because they are indicted by the spirit, and because they make us more spiritual in the due use of them. From hence then we may learn these things. 1 That singing of Psalms is God's ordinance, binding all sorts of men: Ephes. 6.19. jam. 5.13. Psalm. 66.1.2. & 92.1. & 135.3. a part of our goodness, and a most comely thing. 2 That a Christian should chiefly recreate himself in singing of Psalms, jam. 5.13. God doth not allow us other recreations to shoulder out this, as the most do. 3 That we should sing Psalms in our houses as well as our Churches both for daily exercise, Psalm. 101.1.2. and when Christians meet together: 1 Cor. 14.26. Ephes. 5.19. The manner follows; Rules in singing of Psalms. there are four things required of us in singing of Psalms: First, we should teach and admonish in the use of them, and that either ourselves, by considering the matter, or others, as the Ministers in appointing of Psalms for the Congregation, or the Master of the Family, or when Christians meet, there should be choice of such Psalms, as may instruct or comfort, or rebuke according to the occasion: there is edifying even in appointing of Psalms, 1 Cor. 14.26. Secondly, we must sing with grace, this is diversely interpreted; some understand it of the dexterity that should be used in singing, to affect ourselves or others: some take it to be that inward comeliness, right order, reverence, or delight of the heart in singing: some would have it signify thanksgiving. But I think, to sing with grace is to exercise the graces of the heart in singing: we must sing with holy joy s Psal. 9.2. , with trust in God's mercies t Psal. 13.5 , with a holy commemoration of God's benefits u Psal. 47.6 , yea with the prayer and desires of our hearts, that our words in singing may be acceptable * Psalm 104.33 34 . Thirdly, we must sing with our hearts: not with our tongues only outwardly for ostentation; to sing with our hearts is to sing with understanding x Psal. 47.7 1 Cor. 14.14 , with sense and feeling. Hence we are said to prepare our hearts before we sing y Psal. 57.7 , and it is to be observed that David bids his tongue awake z Psal. 57.8 , noting that he observed in men a lethargy, not a hoarseness of voice, but a slumber in heart when they used the voice. Fourthly we must sing to the Lord a Ephes. 5.19 , that is both to God's glory, and in sense of God's presence, and upon a holy remembrance of God's blessings. This is to sing to his name. The use is first for instruction when we are merry, to sing Psalms b jam. 5.13 , yea to account this as heavenly melody c Ephes. 5.19 ; a precious perfume for our Chambers, a holy homage to God, the calves of our lips; yea we should resolve against all the profane contempt of the world, to praise God thus while we live d Palm. 156.2. & 104.33 , and to this end we should strive against the objections and backwardness of our own natures: for the flesh will object against singing of Psalms, as well as against praying reading, etc. Secondly, for reproof of such as set their delight in fleshly lusts and sports, in dancing, gaming, etc. in singing of carols, ballads, filthy rhymes, etc. all which delights are so far from being spiritual, that they make our hearts far more fleshly and carnal, yea it reproves the best of us, for want of the right manner in the use of singing, in all the four things before, which we should be humbled for, as for any other our sins. Thus of the 16. Verse. Vers. 17 And whatsoever ye shall do in word or deed, do all in the name of the Lord jesus: giving thanks to God even the Father by him. This Verse contains the 2. general rule to be observed in our conversation, and it is an exhortation to the minding of the right end in all our actions, in the former verse he took order for the means of holy life, here he takes order for the end of it. d: In general: unto the goodness of the action, a good end is essentially required, Unto goodness of the action, the goodness of the end is required. for though a good intention make not the action good, yet without a good intention, the action cannot be accepted as good in God's sight. It is a good thing to hear and follow Christ, but not good in the Capernaits that follow for the loaves; Or in the Pharisees, that hear to carp, or carry tales, and inform against him. It is a good action to use our knowledge, but ceaseth to be good in us, when it puffeth up, and is done for vain ostentation. It is good to receive the Sacraments, but yet Circumcision was not good, either as the sons of jacob required it, nor as the King and his Sons received it. Works of holy and religious services are good, but when men come to Church on the Sabbaths, to make amends for their sins on the week days, it ceaseth to be good to them. It is good to honour God's Ministers, but where men honour them either to keep their own credit with the people, as Saul honoured Samuel, or that they may excuse them, as in the Parable e Luk. 14.19 , such honour is not good. Works of mercy are good, but being done for praise of men, or to merit by them, they come under a negative precept, give not your Alms. It is good to forbear on another, but not good in such men as forbear only for want of power or opportunity to revenge, Mat. 6. and therefore we should inform ourselves better, and as we would have God to accept or bless us, to get God's end to our actions. Thus of the general. In this verse, the end of well-doing is two ways considered: First, as it is the end of intention, that is, that we should propound and aim at, as the motive and mark of our endeavours, and that is ordered and required in these words, Whatsoever ye do in word or deed, do all in the name of the Lord jesus. Secondly, as it is the end of consummation, 1. that by which we finish our works, and that is required in these words, giving thanks to God, even the Father by him: In short, the end of intention is the glory of God in Christ, the end of consummation, is the giving of thanks when we have done our endeavours. In the first part I consider: 1 What should be the main end of our actions: Do all in the name of Christ. 2 How we are tied to it: First, for persons: Ye. Secondly, for kinds of employment, in word and deed. Thirdly, for extent, whatsoever ye do: Do all. Do all in the name of the Lord jesus] Hear four things are required of vs. Things are done in the name of Christ, four ways. Ephes. 6 First, that all be done in the assurance of the love of Christ, that we be sure that we know Christ, as we know a man by his name; that when we go to to do Gods work, we be first sure of Christ's reward: this is to be shod with the preparation of the Gospel of peace. Secondly, that all be done in the name: that is, by the authority of Christ, and his warrant in his word: not in the name of Moses for Ceremony, or in the name of Angels, or Saints, for intercession, nay, in all we do, our conscience should be tied only properly by the command of Christ, not because such great men would have it so, or I did it to please my parents or kindred, etc. for then thou dost it in the name of men and not of Christ. Thirdly, that all be done with invocation or calling upon God in the name of Christ, all should be consecrate and begun with prayer. 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 savour of Christ. In word] d: God requires to be glorified by the very words of Christians, and contrariwise holds himself 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, jam. 3. but the use is for instruction to teach us, 1. to take heed of dishonouring Christ by our words, but in special we should take heed of words of disgrace and slander to the members of Christ, of vain words, c Ephes. 5.6. that bolster men up in presumption against repentance and faith in Christ, of passionate and bitter words, d job 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 talk, or the lips of excellency becomes not a fool, g Prou. 17.7 for evil words greatly provoke God, and call for stripes, bring many a cross upon a man, and are snares to men's souls. h Prou. 18.6.7 Secondly, it should teach us to endeavour to bring glory to God by our words, to this end we should for matter learn to speak the words of clemency, i 2. Chr. 10.17. words of wisdom k Prou. , words of sobriety and truth; l Acts 26. words of righteousness m job. 6.25. , wholesome words, n 2. Tim. 1.13 words of eternal life o john 6. ; and to this end we should observe divers rules. 1 That our words be not many, for in a multitude of words cannot but be sin, we are not able to wield aright many words. 2 That we know and not forget Gods ten words, the ignorance of Gods ten laws, causeth that men know not how they offend in their tongues, but in the ten words of God is an absolute pattern of all uprightness, both of heart, speech and life. 3 That we be much and often in taking unto us the words of confession and prayer, p Hose. 14 3. Zeph. 3.9. our speech is purified, and God much glorified by often confession and prayer, this is to speak a pure language. 4 Our ear must seek learning q Prou. 18.11. , we must be swift to hear; and slow to speak r jam. 1. , and be contented to be taught as well how to speak as how to live. Lastly, we must tame our tongues, make conscience of mortification for our sins in word, as well as for evil deed, set a watch before the door of our lips, and pray God to open them. Or deeds] d: God will have deeds as well as words, our hands must be bound to good behaviour, and that our labours and works may be done to God's glory they must be done. Mal. 7.21. 1 joh. 3.18. Prou. 14▪ 23. 1. with prayer, Psalm 9 last. 2. with warrant from the word. 3. with faith in God's promise for the success: For whatsoever is not of Faith is sin. 4. With perseverance, they are not good works, till they be finished and accomplished. Whatsoever] this word is a note either of universality or perfection: Of perfection I say in this sense. Whatsoever ye do or settle about, do it all, that is, let it be complete and perfectly done, but I take it here as a note of universality. d: We are bound to glorify God not only in word and deed, but in all our words, and all our deeds; we are tied to every good work, to respect all God's commandments, we are bound to glorify God not only in actions of worship, 2. Tim. 3.3. ult. Psalm. 119. but of righteousness too. Not only in religious businesses, but in civil offices, not only in our general calling, but in our particular. Not only abroad, but at home: making conscience not only of filthy deeds, but of filthy speaking, not only of great and crying sins, but of lesser sins: not only of our open deeds, but of our carriage in secret. Use is for reproof, men discover their unsoundness of heart in this respect exceedingly: many will not forswear that will swear at every word, at least by less oaths, as by the mass, faith, troth, truth, etc. many shopkeepers will not bear false witness in a Court, that will lie daily in selling their wares. Many will look to their carriage abroad, that care not how to order themselves at home. Many will not do their own work by keeping shop, or traveling on the Sabbath, that never stick at it to speak their own words on the Sabbath: but if the case of such like men as these be to be suspected, how fearfully bad is their case that are so far from making conscience of every word and deed, as they are to every good Work reprobate; that are neither good at home, nor abroad, 6. Reason's why Gods children should be more careful o● their words and deeds than others. neither in worship nor life, neither to others nor to themselves. Tit. 1. ult. Ye] d: They that have comfort in their election, and God's love, they that have begun to make Conscience of their ways, and to love the word, they that make a profession of the name of Christ above all others are exactly to look to themselves, to every word, and every deed. 1. Because they are nearer the courts of the great King, they live always in the presence chamber. 2. Because God hath bestowed upon them more blessings, and therefore as he gives more wages, requires more work. 3. Because they are more observed than any other. A loose word is more noted in them then execrable blasphemy in others, they are more talked of for seeing a vain sight than others for haunting of lewd plays. 4. Because their hearts are made pure by the blood of Christ: and fine white linen is sooner and deeper stained than course rags. 5. They are trusted with more glorious riches. A little sin in them much grieves God's spirit, whereas a great sin troubles not a wicked man that hath no spirit of God in him. 6. They are sure to have a recompense of reward for every good word and work, and therefore to further their own reckoning and glory, should be abundant in the work of the Lord. Use therefore, to quicken us, to a desire to walk precisely, circumspectly, exactly, Eph. 5.15. striving to redeem the time that hath been lost in the service of sin and the world. Giving thanks to God even the Father by him:] These words are diversly considered. Some think the former words are an explication of these, as if he should say be careful in all things to glorify God, for this is right thanking of God▪ when men do not only praise God in words but in obedience. Some think in these words is lodged a reason of the former, as if he should say, glorify God in all your actions, and seek to God by prayer in the name of Christ, and ye shall be sure of singular blessings and grace and comforts from God: and in the assurance thereof, when ye provide to pray or practise, provide thanks ready also▪ for God will not fail in the success. Some think these words to be an enlarging of the former rule by wishing them, whatsoever falls out to be thankful, so as neither prosperity puff them up, nor adversity deject them, but I take it to be a distinct rule from the former, and so here is to be noted. 1 The duty required, viz. Give thanks: 2 The explication of it: 1 By the object, to God even the Father 2 By the efficient cause, by him. Giving thanks] Concerning our thankfulness to God, I consider 1. the necessity of it, Why. God will not dispense with it, therefore in Ephes. 5.20. the former rule being omitted, this is specially urged, and 1. Thes. 5.18. this is charged upon us, For what. as the will of God in Christ jesus. Secondly, for what we must give thanks, Eucharist. viz. for Christ as the fountain of all favour, hence the Sacrament ordained to that end, for all the comforts of God's election and love, for all graces and means of grace. coher. for our liberty in Christ, even unto outward things s 1. Cor. 10.30. for any success or victory over our corruptions of nature t Rom. 7.25. , in short for all things whatsoever u 2. Cor. 4.15. 1 Thes. 5.18. . 3. How? viz. not like the pharisee, with pride of heart and self-liking: with opinion of merit, How. 1. Cor. 14▪ 16. or with ostentation, but with observation of 4. rules, 1. If we bless we must bless in the spirit. 1. With understanding and feeling in our hearts. 2. When we give thanks we should do it with such tenderness, that our praises should awake the graces of God's spirit to make them get life and grow. Our praises should stir up faith in God's promise, love to God's glory, fear of God's presence, hatred of our sins, joy in the holy Ghost * 2. Cor. 4.15. ; 3. With a deep sense of our own unworthiness, and thus the 24. Elders are said to cast down their crowns and fall on their face, when they praised God, Revelations 4.9.10. and 7.12. Luke 17. 4. By all means. We must praise God by Psalms, prayer, celebration of the Sacrament, works of mercy and obedience. How long. 4 How long? that is answered, Eph. 5.20. revel. 7.12. always, if we must pray always, than we must praise always, we may no more neglect thanksgiving then prayer. Nay when prayer shall cease, because all mortal infirmities and wants shall cease, yet thanksgiving must go with us within the vail, and live with us for ever in heaven. Use 1. to inflame us to the holy practice of thankfulness daily, and always watching hereunto, preserving sense, not forgetting God's mercies, even making it our daily sacrifice. 2. To humble us under our unthankfulness for grace, knowledge, the word, fellowship in the Gospel, and all kinds of blessings, yea we sin greatly in not giving thanks for our success in our callings, yea many are not yet instructed to give thanks for their food. Let those remember that men are said then to eat to God, when they give thanks, Rom. 14.6. to whom then do they eat that give not thanks? certainly not to the Lord. Finally if the poor Gentiles were so punished, for unthankfulness, Rom. 1. 21. that had but the glimmering light of nature to guide them, and read their lessons only in the book of God's works, what shall become of us in the day of the Lord, that have the light of Scripture, of the Gospel, of the Spirit, of the Sacraments, and so many incomparable favours bestowed upon us, unless we repent of our unthankfulness, we shall perish with a worse destruction than Tirus and Sidon: or Sodom and Gomorrah. To God even the Father:] These words are to be understood, not dividedly, but conjoinedly, and so declare who is our God, even he that hath proved himself a Father in Christ, loving us in him, and accepting of us, and heaping many blessings upon us, two sweet words. He is a God, there is his majesty: he is a Father, there is his love, and therefore great encouragement to go to him with all suits and praises. With all suits, he is God, and therefore able to help; and Father, and therefore willing to help. With all praises, he is God, and therefore meet to be worshipped, he is a Father, and therefore will accept the calves of our lips, not according to what we bring, but according to what we desire to bring, and all this should make us both to hate it, to praise men or Angels, or sacrifice to our nets, and also to honour him with the affection of children, and with the fear of creatures. By him:] these words may be referred. 1. To singing of Psalms in the former verse, and so they note that all joy is vain without Christ, yea these spiritual and better sorts of delight are vain unless Christ be ours. How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart? many men sing the word of Christ that have no part in the word Christ. 2. To the word Father next before, to note that God hath showed himself a Father in bestowing many mercies upon us by Christ, and so the consideration of God's mercies by Christ, should breed thankfulness. 3. To the word thanksgiving, and so they note the efficient helping cause, and teach us, that as Christ brings down God's graces and blessings to us, so he carrieth up our praises to God, and as we must pray in his name, so our praises will not be accepted unless they be made in his name, and presented in his intercession. Thus of the general rule. Hitherto also of the first main part of the information of holy life, viz. the information of our life in general. Hitherto the Apostle hath taught us what to do in our general calling as Christians: now from ver. 18. to v. 2. of the next Chapter, he shows us what we must be in our particular standings, or thus: hitherto he hath given moral precepts, now he gives ecumenical: or rather thus. hitherto he hath set down the duties belonging to all Christians, now he informeth us in the duties special, as they are wives, husbands, parents, etc. Vers. 18. Wives submit yourselves to you Husbands as it is comely, in the Lord. Vers. 19 Husband's love your wives and be not bitter unto them. Before I come to the particular consideration of these words, I must observe some thing from the coherence and general consideration of all the verses together. d: It is plain that men are to be taught how to govern themselves in their houses, as well as in the duties of their general calling: this is meet to be noted, because some men's either ignorance, or wilfulness and profaneness is such, that they think Ministers should not meddle to tell them how to live at home, or how to carry themselves in their shops. d: 2. From coherence, that we may live comfortably, and blessedly in our Families, and particular callings, we must labour in the daily and constant use of the means to be sincere in the general. The study of the word to frame men, to be good men and women in God's sight, would make men good husbands, servants, children, wives, etc. First, get to be a good man and then thou wilt the easier prove a good husband, etc. Use. First, for reproof of such as cannot abide to see their children, or servants to hear Sermons, study the Scriptures, labour for grace, etc. whereas nothing would more fit them to all pleasing in their carriage at home. Secondly, for trial, if religion and the profession of it, make thee not a better wife, husband, or servant. Suspect thyself that all is not right, but that thou art an hypocrite, repent and amend. Thirdly, for instruction, if men find such stubborness in their wives, or children, or servants, the best way is to give them more liberty to the means, and to drive them into God's house to hear the word, to call upon them to read the Scriptures, and to use such like holy exercises, for if this will not mend them nothing in the world will. 3 Before I consider of the particular members of a Family, Of the government of a Family. I must entreat generally of the whole: and concerning the government of a Family by the rules of God's word: I consider 4. things. 1 The authority of it; 1. The authority of it. there is a way how to walk in uprightness, even in our houses, so as God will come to us, if our families be rightly ordered a Psal. 101.2. . There is a wisdom or saving knowledge how to erect and found a holy Family, and how to order and establish it b Prou. 24.3. , there are many administrations, as the administration of a Church, of a City, or Common wealth, so likewise the administration of a Family, yet but one Lord, 1 Cor. 12. Yea, the governing of a house honestly, or in holy comeliness, is manifestly expressed, 1. Tim. 3.5. 2 The antiquity of it, 2. The antiquity of it. it is the most ancientest of all governments, yea, out of which all the rest sprang: the Church was bred and cherished by this government in Families for many hundreds of years, in the beginning of the world, even till the People came out of Egypt. 3 The utility of it, 3. The utility of it. it is called a perfect way c Psal. 101.2. , and that in three respects: First, as opposed to hypocrisy, it shows a man's way is not hypocritical, when a man will not only look to his feet when he goes into God's house, but is careful how to walk uprightly in his own house. Secondly, as it is the ground and field of practice; knowledge is never perfect till it be practised, and the must ordinary way of practice is at home. Thirdly, as it perfects us in blessedness, in that it brings God's promise into execution, besides the Family is the Seminary both of Church and common wealth, Gen. 18.19. for it brings forth, and brings up a seed, it preserves the common wealth, and as it frames by education a holy seed, it preserves the charge. 4. What is necessary to the well-being of it. 4 What things are necessary and requisite unto the blessed being of a Family. Answ: For the erecting and establishing of a blessed Family: 3. things are principally necessary. First, a holy coming together. Secondly, a holy living together. Thirdly, a special fitness in the head of the Family. For the first, it is greatly material to the perpetual well being of a Family, that all heedfulness be observed in the first erecting of it: for as many order the matter, they so provoke God by the first entering upon the Family, that the Family travels ever after under the burden of God's anger, or great inconvenience and cannot prosper, and thus men fault. foul faults in the first erecting of Families. Either by venturing without a calling, or means to live, or by overleaping God's ordinance of Contract, or by venturing upon marriage with persons that have foul diseases, as the Leprosy, french pox, etc. but especially when: First, more wives than one are brought in. Secondly, there is not sufficient distance in blood, but the marriage is incestuous. Thirdly, another man's wife is brought in, either the betrothed wife, or the unjustly divorced wife of another man. Fourthly, there is not consent of parties, but the marriage is forced. Fifthly, there is not consent of parents. Sixthly, an infamous or scandalous person is chosen to be a yoke-fellow. Seventhly, there is not equality, either for religion (but a believer is matched with an unbeliever) or age, or estate, or disposition. And a like dangerous disorder there is in taking into the Family of disordered servants, such as are swearers, filthy and scandalous persons, against which sins there lieth known threatenings of God: and so with their sins they bring in God's curse. 4. Things in a holy living together in a Family. The second thing that makes a family blessed, is a holy living together, and there are four things that are requisite, especially to the good estate of the house: First, the constant practice of piety and private worship. Secondly, the right order of employment in the mutual labours of the family. Thirdly, household discipline or reformation. 6. Things in holshold piety. Fourthly, hospitality, or a right respect of strangers. For the first, the piety that is to be practised stands of 6. parts: First, prayer and thanksgiving to God. Men must pray every where d 1 Tim. 2.8. , our meats and callings must be sanctified by the word, and by prayer e 1 Tim. 4.4. : thus David prayed morning, and evening, and at noon f Psal. 55.18. , so Daniel: Yea it is a brand of profane and abominable persons, they call not upon God g Psal 14.4 . Yea, those families are in great danger of his wrath, that call not upon his names h jerem. 20. . Secondly, holy conference betwixt the members of the Family, as between husband and wife i 1 Pet. 3.7. , and between father and children k Deu. 6.21.22 . Thirdly, singing of Psalms l Colos. 3.16. Ephes. 5.20. . Fourthly, repetition of Doctrine publicly taught, examining it by the Scriptures alleged, as did the Bereans m Act. 17. . Fifthly, fasting upon extraordinary occasion, is very plain, Zach. 12.16. Lastly, the parent's instruction, Psalm. 78.2.3.4. Deut. 6.6. Quest: But what things may be taught in the Family? What things may be taught in the family. Answ: First, the common grounds of God's service and worship, this is to teach them to fear God. Secondly, the meaning of the Sacraments n Exod. 12.25.26. & ●3. 14. . Thirdly, the Law o Deut. 6.6. , that is the common grounds of honesty, and vice, teaching to love such and such virtues, and hate such and such vices. Fourthly, the use and consideration of God's great judgements: therefore God will tell Abraham of the destruction of Sodom, because he will make use of it in his Family. Fifthly, the report of God's great works of old p Psa. 78.23. . Sixthly, to hope in God, acquainting them with their natural miseries, and training them up, by warning them to take heed of the common presumptions of the wicked, and by distilling into them the grounds of practice and promise, concerning God's mercy to their souls; and their last salvation. Seventhly, we should acquaint our households with the general course of the Scriptures: thus Timothy knew the Scriptures of a child q 2. Tim. 3.15. : for an exact knowledge of all Scriptures was impossible for a child to attain. Lastly, the things received by public doctrine should be enforced and kept a foot in the family, if any pass these bonds they intrude upon the Minister's office, and aught to fear Uzzah's curse, and therefore as men should instruct, and so avoid the common profaneness of the world in neglecting God's ordinance, so they should be wise to sobriety, and keep themselves in all fear and humility within their own line and measure. Thus of Piety. The second thing required is a holy order of employment in all the members of the family, in their mutual labours for the good of the outward estate of it r Gen. 3.19. 1 Cor. 7.20. , unto the orderly performance of the Labours of a Family, the five things are required. 5 Things required in the labours of a Family. First, diligence. Secondly, peace, else all sacrifice is in vain, Prou. 17.1. Thirdly, providence, it is not the hand of the diligent, but his thoughts that bring abundance: care is required, not the care for success (for that is condemned Matth. 6.) but the care for the duty, Prou. 21.5. Fourthly, retiredness. They must keep at home. servants must not be stealing out of the Family without leave: nor Masters leave their standings. Keep thy foot from thy neighbour's house, Prou. 25.17. If a man cannot be found in the place of his labour, he is like a bird that wandereth from his nest. Prou. 27.19. Fifthly, frugality, in living within their compass, and not spending above their means, they must make their Lambs serve for clothing, and the Goats for rent or hire of the field, and the milk of the goats must be sufficient for them, and families, and for the sustenance of the maids, Prou. 27. ult. It is not a good rule to make reason judge of their needs, or to propound unto themselves, I will spend no more but what I need, but they must look to their means to spend according to that, for ordinarily their is not so little coming in, but God can make it suffice, or will himself send them supply. The third thing required is domestical discipline: Thus jacob searcheth his house, purgeth it of all Idols, and superstitious monuments, admonisheth his people of the fear of God, Gen. 35.2.3. Thus job sacrificeth for his children, job 1.5. Thus David will rid his house of slanderers, liars, apostates, etc. And so should we see to the reformation of abuses, by admonition, rebukes, correction, or complaints to the Magistrate, or Elders of the Church, the Father in his house is the keeper of both Tables. The fourth thing is the right order of hospitality, and respect of strangers, and it stands in two things: First, in seeking by all means to bring God's Ministers or servants into one house s Heb. 13.2. 1 Pet. 18. , that they might help us, and as as it were, bless and perfume our houses, by their prayers, counsel, comforts, admonitions, etc. Rom. 1.11. Secondly, in providing that no strangers be admitted, or permitted that will hinder God's worship, or any way the good of the family, they must not be within our gates, that will not join with us to sanctify the Sabbath in our dwellings, Exod. 20. Yea, if they be disordered persons we should use them as the false Prophet; That they may say, thus was I wounded in the house of my friend, Zach. 13. The Use is: First, against the Papists and that principally two ways: First, in that they forbid marriage, and so hinder the erecting of families to God. Secondly, in that they forbid knowledge to Lay people, and so hinder the good government of the Family. Secondly, against, great abuses even amongst vs. There is that open profaneness in the most houses, that if they searched with lights, there would no prayer, reading of Scripture, holy conference, singing of Psalms, or instruction be found there, but without light men may find their houses, full of swearing, deceit, lying, false measures, and weights, and all kind of filthiness, to the singular detriment of the family: for hence it is that many families, do in vain rise early, and go to bed late, and eat the bread of painfulness and sorrow, for God for these sins will not build the house. Sometimes this is plagued by open judgements, sometimes Gods curse secretly like a moth cats down the prosperity of the house. But always all such families are very hateful to God, even like the dens or cages of wild beasts. Secondly, It may humble the best of us, if we search into our neglects, ignorances, and omissions, of the many duties we should perform in our houses. Thirdly, for instruction to teach us by prayer to seek a way of God for us, and our houses, and to beseech God to build us an house, 2 Sam. 2.7.11.25. 27.29. and by all means to labour to live godly at home in the practice of piety, this is to bring salvation to our houses. Thus our families would become as little Churches, Rom. 16. 1. Cor. 16. Yea, wonderful hath been the success of this holy order in some families. Thus the house of David hath become as the house of God, Zach. 12.8. Yea, if we were thus careful, God would hedge us and our families round about, and all that we have, that Satan could not touch us, he cannot break Gods fence, without God's leave, job 1.10. Our Tabernacles would then flourish and stand long: Prou. 12.7. and 14.11. Thus in general of household government or the order generally belonging to the good estate of all the members. Now, I come to consider each member in the Family, and the Apostle divides them into three couples: The wife and the husband, the child and parents, the servant and master. Doctr: There are two reasons why the husbands and wives are charged in the first place, viz. First, because that in this order they were thus instituted of God, he first made man and wife, and in the order of nature these first found the Family, and so the Apostle keeps the order of nature, and the first institution. Secondly, because the good behaviour of the inferiors in the Families, lieth much in the good example of the husband and wife: if they be filthy, wasteful, or blasphemers, usually their children and servants are so, and many times it holds in the contrary, for their good example, either makes the family in imitation grow like them, or at least it restrains much evil. Queen But why is the wife first appointed to her duty, before the husband. Answ: Because in the order of the Family she must first mend before the husband (howsoever before God's judgement seat they shall be tried equally) in domestical behaviour, if she would have her husband reformed of wickedness, or ill dealing, she must first mend herself Thus of the general consideration. Wives be subject to your husbands as is comely in the Lord.] In these words the wives duty, is first laid down, Wives submit to your husbands. Secondly, It is is enlarged or confirmed: First, by a reason: It is comely. Secondly, by a limitation in the Lord. In laying down the duty I consider: First, who are charged, Wives. Secondly, with what, be subject. Thirdly, to whom, to your Husbands. wives] Doctrine. All wives generally and indefinitely are tied to a holy order of subjection to their husbands without distinction of years, the elder women and the younger, Tit. 2.8. and without distinction of estate, poor men's wives must be subject as well as citizens' wives, or Gentiles, a great fault in the baser sort: Their houses in respect of rudeness, are as void of righteousness as they are of riches. Great men's wives also must be subject, Pharaohs daughter and Vashti the Empress; yea though there be inequality of means as if the wife were a Lady, and the Husband but a meaner man, yet she must be subject, and he not wait upon her. Use 1. For comfort of wives, nothing is required of one, but what is required of all. 2. Of Husbands, in respect no means of estate, or alteration in their condition can lose them their honour in the subjection of their wives. And thirdly, every woman should learn to do her duty, seeing all are bound to it. Be subject:] here I consider. 1. What is required viz. be subject. 2. In what manner it is required, that is in the indefinite propounding of it without exception of time or place, etc. In the first I consider: first, that it is: secondly, I answer a question: thirdly what it is. 1. That subjection in women is required without dispensation by God as his ordinance is plain by these Scriptures, Genes. 3.19. Ephes. 5.24. Titus. 3.5. 1. Pet. 3.1. 2 The Question is why the Apostle only propounds here the wives subjection, Why subjection is only named in the wives duty. without mentioning any other duty? Ans. I might say it is the wisdom of God to scatter directions and comforts, that we may not find them all in one place, to stir us up to the more diligence in study of the Scriptures, and with great good success many times, for while they are seeking to learn to be good wives, they meet also with those directions that make them good women too. God many times when we seek one blessing causeth us to find many. 2. I may say that it is the wisdom of God to Epitomize and draw things into a short sum, that we may be more familiarly acquainted with his will, Thus when he would propound his eternal rules of all righteousness in the Law, he chooseth to give them in ten words, that men might grow to be as familiarly acquainted with them, as with any ordinary matter, that they might always have them before their eyes, and bind them to the fringe of their garments: so God gives women their duties in one word, that it might be engraven in their hearts, and sowed down before their eyes in capital letters upon their cushions, be subject should never be out of their minds. 3. Because of the necessity of it, if God may not have this duty, he will not accept of the rest, though they be fair, rich, wise, provident, diligent etc. yet if they be not subject, they are not regarded of God. 4. Because women most fail in this, the special duty of the husband is love, and of the wife subjection, the man most fails in love, and the woman in subjection. 3 I consider what this subjection is, and here: first, what it is: secondly, what it is not: thirdly, the means that women are to use that they may be subject. For the first in the right discharge of their subjection, wives are tied to five things: 5 Things in the wives subjection. first, honour: secondly, faithfulness: thirdly, fear: fourthly, labour: fifthly, submission. To be subject, is first to honour them; to be faithful, to fear them, to be diligent in labour for them and the family, and to submit to them. 1 They must honour their husbands as their superior, wives must honour their husbands six ways. and heads, 1. Cor. 11.3. and this they must do; first, by giving reverent titles to them, 1. Pet. 3.6. 2 By striving to resemble the very properties and praise worthy qualities of the husband, she should be his image, or his glory. And thus also in his absence she should resemble his authority over the family, women should choose such husbands, as they would not only live with and love, but such as they would live by, even such as they would set before them as patterns of their natures and lives. 3 By living without suspicion, making the best interpretation of their doubtful actions. Micholl is made a precedent of contempt and suspicion, when she so sinfully taunts and misinterprets David's dancing before the ark, in presence of the maids of Israel. 4 By leaving to him the secrets of his public employment, and keeping her to her own measure in caring for domestical matters, she may not be of an inquisitive humour, to lay a necessity upon the husband to reveal to her all occurrents, especially when the husband is either Magistrate or minister. 5 By yielding him due benevolence, 1. Cor. 7.3. she may not without calling or consent, refuse her husband's bed. wives shame their husbands four ways. 6 By striving to advance her husband's credit, she must not shame her husband, Pro. 12.4. wives shame their husbands. 1. When their feet will not keep in their own house, Prou. 7.11. 2. When they blaze abroad his infirmities. 3. When they neglect the care of his children, either for manners, apparel, or employment, Tit. 3.5. 4. By living in any scandalous sin, as when they be false accusers, given to much wine, intemperate, etc. Tit. 2.3. or busy-bodies, 1. Tim. 5.13.14. wives must show faithfulness in five things. The second part of subjection is faithfulness, they must show all faithfulness. 1. In respect of the marriage bed, Prou. 2.17. 2. In respect of expense, ●he must not be wasteful, for this is to pull down the house with her own hands, and ever the more secretly, the more sinfully, Prou. 14.1. she should save and not spend without consent. 3. In respect of the business of the family, she should be such as her husband's heart may trust in her, it is a great sin in wives when they must be told, not only what to do, but when they are charged with the care of such and such things, they must need to be continually told, and yet be careless still. 4. In the secrets of the family, not disclosing them to strangers, but so taking notice of them, as not to discover them without the consent of the husband, as the faults of Zion must not be told at Gath. 5. In entertainment, that none be admitted that are suspected or disliked by the husband. wives should show their fear 6. ways. The third thing is fear, Eph. 5.33. 1. Pet. 3.1.2. They should show the fear of their Husbands. 1. By reverent behaviour to him, not rude audacious bold. 2. By striving to be inoffensive, avoiding or preventing what might stir him to anger, or dislike or grief. 3. By giving soft answers when he is angry, Prou. 15. 4. By forbearing passion, or frowardness, even with others in his sight. 5. Making him her covering when they are abroad, but many women are so intemperate and wilful, that a man might as soon hide the wind with his fist, or oil in his hand, as cover the infirmities of his wife Proverbs 27.15.16. 6. By living quietly without contention, she must not disquiet him. Fourthly, her labour, her labour is of 2. sorts; first to appoint unto the family, and oversee their ways; Prou. 31.27. Secondly, she must labour with her own hands, Proverbs. 13.27.19. and this labour of her hands is prescribed with six rules. Six rules for wives work. 1 She must not spend months or years in staying from some employment she could like to make a calling, but she must presently seek by all means to find out labour, she seeketh wool and flax. 2 She must not stand upon finer works, as scorning baser employment, but be content to set her hands to any labour that is meet, thus she spinneth and seeketh wool and flax. Pro. 31.13.19. 3 She must not spend her time in working of toys or curious things, good for nothing but to show skill and wear out time, but about profitable things for the family, as carpets, vers. 22. sheets, vers. 24. the clothing of her family, her husband and her children, vers. 21.23. 4 She must not lie a bed till nine or ten a clock, but she must rise while it is yet night, vers. 15. and her candle is not to be put out by night. vers. 18. 5 She must not be fickle and unconstant, to change from work to work, to no profit, beginning many things, and finishing little or nothing, but against all weariness or other impediments, she must gird her loins with strength and strengthen her arms. 6 Lastly, all must be done cheerfully, not grudgingly, vers. 13. The fifth thing is, Submission, Eph. 5.22. and she must submit herself; 1 To her husband's directions, & live by the Laws prescribed her by her husband, Eph. 5.23. as the Church doth teach and live by the word of Christ, else no true Church. Thus the woman asketh leave to go to the Prophet, 2. Kin. 4.22. And the wife is charged not to feast without consent, 1. Cor. 7.4. And thus also she must receive directions for the affairs of the family. 2 To his restraints, so as she be contented to be restrained of her ease, will, desires, delights, etc. Thy desires shall be subject to thy husband. Gen. 3.19. Thus the Church must deny her own reason, profit, pleasure, etc. and submit herself to Christ, Ephes. 5.23. Thus must the wife cast about how to please her husband, 1. Cor. 7.34. Thus of what it is. 2 I consider what it is not, What wives are not bound to. or what the wife is not bound to, though she must be subject. In general their subjection doth not lead them into bondage and make them slaves and vassals to them, they remain still their companions and yoake-fellowes. In particular there are some things spiritual, some things domestical, some things in her civil carriage, from which she is not restrained by her subjection. In matters of religion she cannot be forced to neglect the means to save her soul, the unbelieving husband cannot compel the wife to forsake her faith and religion, and the means thereof, to please him. Again, though her sex bar her from instruction in the Church, and her husband's authority bar her from sole instruction in the family, yet notwithstanding under her husband she may instruct her children, Pro. 6.20. and family, Pro. 31.26. Besides though her husband were never so great, wise, Lordly, etc. yet she may admonish him, and he ought to be crossed of his own course and will by her, as Abraham by Sarah: at God's appointment, who charged him to hear her in what she said, to do it. Gen. 21.12. In domestical matters, she is not subjecteth to his tyranny and blows, nor is she bound to bear with or consent to, or conceal his whoredoms, she is not bound to imitate his example, or obey his will, to do that that is ill. And lastly her subjection doth not bind her to deliver her body when she is apart for her disease, Leuit. 18.19. Ezech. 8.6. In civil matters I instance in one; She is not utterly barred out from works of mercy, for though she may not take of his substance to spend it, no not in works of piety and mercy, yet of her own labours she may take to give to the poor, or for pious uses, Pro. 31.20. Thus of what not. 3 That women may perform this subjection. 1. They must keep home. 2. They must seek this ability of God, for he gives the graces of the wife; Nature makes her a woman, election a wife, but to be prudent and subject is of the Lord, Prou. 19.14. and there she must seek it of God. 3. They must preserve and keep warm in their hearts the love of their husbands, for all disobedience ariseth of want of love. Lastly, they must consider the reasons and encouragements to subjection. 1 He is thy head and therefore be subject, 1. Cor. 11.3. 2. If the shame of men will not move thee to be subject, yet have power on thine head, because of the Angels, 1. Corinth. 11.10. but especially consider the encouragements. It should weigh much with them that God hath imposed such a free and ingenuous subjection. It is not boundless, when they may be still companions. 2. That God that requires them to be subject, chargeth husbands to use them well, and kindly to accept their obedience. 3. God hath valued the price of a good wife, and set the rate to be above pearls, Prou. 31, 10. Finally their labour in the Lord shall not be lost, for they are much set by of God. 1. Pet. 3.4. he will bless them with the fruit of their womb, Psal. 113.9. and 127.3 yea the salvation of their souls may be furthered by the right performance of family duties. Thus of the things required, viz: be subject. The manner how it is required follows) Be subject indefinitely, and so showeth that they must be subject. 1. Not outwardly; but in spirit. Mal. 2.15. 2. Not abroad only, but at home. 3. Not sometimes but constantly always. 4. Not in some things, but in every thing. Ephes. 5.24. 5. Not for fear or shame, but for conscience sake, and voluntarily. here I may take in the distinction; subjection is twofold. 1. by God's institution▪ and so wives are subject, in that they are commanded to be so, and God hath taken pre-eminence from them. 2. By will, or the conscience cheerfully yielding obedience to Gods will, and thus only good wives are subject. Thus of the duty charged upon them. 3 The persons to whom it is due follows. To your husbands:] These words may be considered exclusively and inclusively, they exclude all others, she is not to be subject to her servants or children, or the strange woman brought in by the husband, and so also they include all husbands, they must be subject to their husbands, not the wise only but the foolish, not the courteous only, but the froward, not the rich only, but the poor also. Thus of the laying down of the duty. It is amplified, first by a reason, it is comely: secondly by a limitation, in the Lord. As is comely] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The original word is rendered three ways. 1 As ye ought vt oportet, and so it is a reason from God's institution, ye must do it, God indispensably requires it. 2 As is meet, vt convenit, it is meet especially two ways. 1 God hath given power over all in the family but one, and therefore great reason and equity ye be appointed subject unto him, and it is not meet ye should rule so many if you will not obey one. Again ye are professors and have given your names to Christ, and therefore it is meet that you especially strive to be good wives, and better than any others, lest the word be evil spoken of. The wives comeliness in three things. 3 As is comely, vt decet: so it is here translated. The wives comeliness is not in beauty, Prou. 11.22. and 31.30. nor in the gorgeousness of apparel, 1. Pet. 3.3. But a wives comeliness is especially. 1 In her wisdom, Prou. 14.1. and that to be showed in two things: first, in her skill to please her husband, neither offending him with chiding words, nor sullenness, puling or crying, which is found to vex some men more than words. secondly, in her skill to manage the businesses of the house, both seasonably, discreetly, and with providence. 2 In her meekness it is exceeding comely, where the hid man of the heart is incorrupt with a meek and quiet spirit, this is better than all apparel. 1. Pet. 3.3.4. Thirdly, here it is in her subjection; for as it is an uncomely thing to see the body above the head, so is it to see a wife that will rule and not be subject to her husband. And if the wife labour to adorn herself thus, she shall appear comely to God: 1 Pet. 3.4. to men in the gate, Prou. 31.23.31. to her husband and children, Prou. 31.28 Yea, she is an ornament to sincerity and holiness itself. Tit. 2.3. In the Lord:] 1. These words are expounded diversly. First, in the Lord, that is, in the fear of God, as unto the Lord in obedience to his ordinance, for God's sake, because God requires this at your hands. In this sense it may serve for two uses: First, for terror to wicked wives, they must answer it before God, he will avenge their not subjecting of themselves, he will certainly account with them, if they be whorish, contentious, idle, careless, or wasteful, etc. 2. It is a great comfort unto a godly woman, her subjection is in the Lord, it is in God's account, even as a sacrifice to him, he takes it as done to himself, God honours her obedience in the Family, as if it were piety in the Temple: and this may the more support them, if their husbands be unkind. Secondly, in the Lord, that is, so far as they command in the Lord; they must so love their husbands as they cease not to love God, and so be subject to them, as they leave not their subjection to God. Their covenant with their husband no way infers the breach of this covenant with God, and thus it is principally here meant. Thus of the wives duty. The Husband's duty follows in the 19 verse. Husband's love your Wives and be not bitter unto them.] Doctr: In general; Husbands must be told their duties as well as Wives, as they would have them mend, so they must mend themselves, and as they would have comfort by living with them, so they must make conscience to practise their duty to them: it is not the having of wives or husbands, that breeds contentment, but the holy performance of duties mutually. The duty of the Husband is propounded here: First, by exhortation, Husbands love your Wives. Secondly, by dehortation, Be not bitter unto them. In the exhortation, there is the persons exhorted (Husbands) the duty (love) the persons to whom they owe it (your Wives.) Husband's] This indefinite propounding of it shows, that all sorts of Husbands are bound to show this duty, poor and rich, learned and unlearned, young and old. love] Concerning the husband's duty as it is here expressed; I consider six things. First, that it is indispensably required. Secondly, why this duty only is named. Thirdly, how he must show his love. Fourthly, Reasons why. Fifthly, I answer certain objections. Sixthly, the lets of performance of love. First, it is required: Gen. 2.24. Ephes. 5.25. Tit. 2.2. Secondly, the Apostle names this duty in this one word, either because the Lord of purpose, would have them study the whole Scriptures, that while they seek for directions to make them good husbands, they may find also counsel to make them good men. Or else in this word is comprehended their duty, that so this being their word, they might write it in their hearts, and have it ever in their eyes to do it; or else it is because this is most necessary, and as women fail in subjection, so do men in love. For the third, viz. how he must show his love, we must understand, that the husband owes the wife: First, natural or civil love as a married man. Secondly, spiritual love, as a Christian married man. Husband's show their love 4. ways. For the first the love of the husband is to be showed 4. ways. 1 By cohabitation, 1 Pet. 3.7. He must dwell with her, not wander from his wife, nor depart without calling and consent, nor dwell with drunkards, whores, or gamesters, dwell, I say, in his own house, not in the Alehouse, etc. 2 By Chastity: and that, first, by avoiding unfaithfulness to her bed, not follow the strange woman. This sin of Whoredom, it consumes men's strength, wastes men's substance, compasseth men with all evil, in the midst of the congregation, is worse than theft, exceeding hateful in God's sight, and disgraceful amongst men, destroys the soul both by making men without understanding, and sending them to hell. prover. 5.19. & 6.25. & 9 17. job 31.7.8. etc. Secondly, by yielding her due benevolence, not departing from her bed without consent. Husband's honour their wives 6. ways 3 By honouring her, 1 Pet. 3.7. The Husband must show that he honoureth her. First, by suffering himself to be admonished by her, Gen. 21.12. Secondly, by using her as his companion, not lording over her as his slave. Thirdly, by trusting her with disposing of such things in the Family as she is fit for and faithful in, by giving her employment according to her gifts. Fourthly, by not disgracing her before others, but choosing a fit time in secret to find fault with her. Fifthly, by not speaking when she is in passion, but forcing both her and himself in all matters of difference to speak when they are both out of passion. Sixthly, by yielding a free and just testimony of her praises, Prou. 31.28. 4 By cheerishing her, Ephes. 5.28. And this he performs. First, by providing her maintenance according to his ability, and that in labouring so in his calling, as he may provide for her while he lives, and leave her some means when he dies. And for manner, doing it cheerfully, not stay till it be wrung from him, as from churlish Naball. Thus do not they that spend at Alehouse, upon Whores, or sports, Bear baits, plays, gaming or apparel, that should serve for maintenance of wives and children at home. Secondly, by protecting and rescuing her from wrongs and dangers: 1. Sam. 30.5. Thirdly, by delighting in her love; yea, not erring or wandering in his love continually, Prou. 5.19. Secondly, he owes her spiritual love as well as natural, so Christ loved his Church, not only to enrich it but to sanctify it, Ephes. 5.25.26. They must dwell with them as men of knowledge to help them, not only by labour, but by knowledge also, 1 Pet. 3.7. This religious love he must show. 1 By forgiving her offences upon her repentance, this is one way whereby Christ makes his Church holy. 2 By edifying her by counsel, exhortation, admonition, consolation, etc. 7. Reason's why men must love their wives. 4 The reasons why he must love her, are 1 Because God requires it. 2 God so requires it, as a man must leave his father and mother to cleave unto his Wife Gen. 2.24. 3 The example of Christ should enforce it. Eph. 5.25. 4 She is his own flesh, and no man ever hated his own flesh: Eph. 5.29. 5 Lest prayer be interrupted. 1. Pet. 3.17. 6 Thus he shall show himself a member of Christ, and to be like his head. Ephes. 1.30. 7 It will preserve a man from the temptations, and enticements of the strange woman: Prou. 5.19.20. Yea, and from all evil company and unthriftiness. Fifthly, The Objections follow. Object: 1 She was of mean birth, men's objections answered. condition, or portion, when I married her. Answ: So, and much worse was the Church before Christ married her, and yet Christ loves her. Object: 2 But since marriage, she is idle, froward, wasteful, etc. Answ: This is a reason to move thee to pray for her, and to watch over her ways to admonish and instruct her, but this is no reason to move thee not to love her. For the Church sinneth after calling, and yet Christ loves her, and shows it by his intercession for her in heaven, and by labouring to cleanse her by his spirit and word in earth. Object: But she is a carnal and unregenerate woman, a mere wicked woman, that neither doth, nor will fear God, and Christ doth not love heretics or hypocrites, or profane persons, and pagans. Answ: Though this reason from Christ's example doth not hold, yet the reason from God's institution binds thee, thou must love her, not because she deserves it, but because God requires it. Quest: Is a man bound to esteem his wife above all women? Answ: In respect of the affection and practise of the things essentially necessary to conjugal duties, he is, but not in opinion of his praises, for that is the commendation of the good wife, not of every wife. Prou. 31.30. Thus of the Objections. Sixthly, the lets follow: How comes it to pass that men do not perform this duty. Answ. It is in some by reason of their sinful coming together, as in sudden marriages, The causes why men love not their wives. when they are done before there be a calling or affection in the heart. So when men have ill ends, as those men that marry their wives not for grace or favour, but for wealth, when they are possessed of both, they will love their wealth, and hate their wives. 2 Corruption of nature is the cause of want of love, they are wicked men, therefore wicked husbands. 3 It comes to pass, because men do not by prayer seek love of God, neglect of prayer and mortification is the cause. 4 Men love the strange woman, and therefore love not their wives, or they love other men's wives. 5 It comes to pass by the untowardness of the wife, for though that be no just reason to the husband (because he should love her, because God commands him) yet it is a just judgement of God upon her. Thus of what is required. love] viz: Indefinitely; First in heart as well as in word, Mal. 2.15. Secondly, not before others only, but privately. Thirdly, not sometimes, or the first week, month, or year, but for ever constantly. Fourthly, for conscience sake, and not for shame or respect of her friends, or while her means do last. Your Wives] This is added; First to exclude all others, all others I say, not from Christian love in the general, but from conjugal love. Secondly, to include all wives, though poor, less wise, or frugal, froward, etc. Thus of the exhortation. The dehortation follows, be not bitter unto them.] In these words the Apostle doth mollify the authority of the husband, and provides that it pass not into tyranny. here I consider four things. First, what it hatth not in it. Secondly, how men show themselves bitter to their wives. Thirdly, the means to cure this bitterness. Fourthly the reasons to move thereunto. For the first, this exhortation to love, and dehortation from bitterness doth not bind them. 1 To love their vices; they may know them to be the weaker vessel, yea take notice of the weakness of the vessel. 2 To lose his own authority by lightness and vain behaviour. 3 To omit the performance of holy duties to please her humour. 4 To give her a licence to do what she list, and live how she will. 5 From finding fault and reproving, so as they use not their own words but Gods. Lastly, distinguish their natures, wives of soft and gentle natures must be used with all gentleness, but that lets not but that wilful and stubborn wives may be held down to a meet subjection. Men show their bitterness. First, by words, and that diversly, when they reproach them for their infirmities, Of bitter husbands. or deformities, or when they grow quarrelous, finding fault with every thing, or grow into passion upon every occasion. 2 Indeed by using them discourteously, or by unjust restraint. Or lastly by blows. But many men have little growing in their furrows but wormwood, they have a true gall of bitterness in them, they may be compared to the star in the Revelations, 8.11. for as that made the third part of the waters bitter, so are more than three parts of the words of many husband's bittet words, yea as if their natural frowardness were not enough, some men will sharpen and whet their tongues to sound out cursed words like swords or arrows, yea some are so unappeasable, their anger is like the fools wrath, Proverbs 27, 3. these are a brood of Chaldeans, a bitter, a furious nation. For the cure of this bitterness, four rules are to be observed: 4 Rules for curing of this bitterness in men. 1 Men must pray God to cast something into their fountain to sweeten it. 2 They must turn the course of this humour, and spend it upon their sins, in the practice of the duties of mortification. 3 Eat God's book, for that will enable men to to godly sorrow, (by being bitter in their bellies, and will sweeten their mouths. 4 Look to the roots of bittrrnesse, stay the spring of it in the beginning, take heed of a custom in frowardness, for then only custom in the use of the means will cure thee, again it will cost them daily sorrows, before they can get their natures thoroughly healed. Lastly, the reasons follow why they must mortify bitterness. Reasons against bitterness. 1 It is a wise man's glory and discretion to pass by infirmities, Proverbs 19.10. 2 She is not his footstool but his helper. 3 Seeing we are heirs of blessing, let us bless and not curse, if God hath sweetened our hearts with grace, let not our fountains send forth bitter waters and sweet. 4 The Apostle requires that all bitterness be put away, all for degrees (it is not enough we are not so bad as some be) and in all persons. 5 Lastly, it is a part of our good works, and holy conversation to mortify bitterness, and envy, and strife, hereby we must show that we have the wisdom that is far above: for if our knowledge be right, it will make us peaceable, gentle, and easy to be entreated, On the other side, if men sharpen their tongues to cursed & bitter speaking, they may not boast of their knowledge. For such wisdom is carnal sensual and devilish, and they are liars against the word. jam. 3.13.17. Use is for instruction to all husbands that fear God, to approve themselves unto God, in their sincere and loving behaviour towards their wives, especially they should take notice of this vice of bitterness, or if they have failed this way, they should recover themselves, repent and amend, and not be like those wretched persons that draw iniquity with cords of vanity, and call bitter sweet, it is ill to fault this way, but worse to excuse, defend, or deny it. Thus of the husband's duties. The next couple in the family, is parents and children. The duties of children is set down first, because the inferiors are charged first, and chiefly to mend and perform their duties. Verse. 20. Children, obey your Parents in all things, for this is well pleasing to the Lord. The exhortation hath in it two things. First, their duty. Secondly, the reason of it. Their duty hath in it four things. First, who are charged (children) Secondly, what is charged upon them, (Obey). Thirdly, to whom they owe it (your Parents). Fourthly, the extent how far forth (in all things). The reason is, because though it were not grateful and pleasing to the parents by reason of their waywardness, yet it is well pleasing to God. Children] viz: All children, without difference of sex, both sons and daughters, or of age, not only infants, but children grown and of riper and full years of condition; the children both of poor and rich. Obey] The obedience of Children must be considered. More specially at some times, and so they must obey. 1 In the choice of their callings. The obedience of children considered of, more especially or more generally. 2 In the election and disposing of their marriages, it must be with consent of parents, Thus did Isaac, Genesis 24. Thus even Ishmael, Genesis 21.21. Thus jakob. Genesis 27.46. and 28.9. Thus Samson, judges 14.2. And this power hath every Father over his Virgin, 1. Cor. 7.36.37. More generally here I consider. 1. That they must obey not in some things, at some times, but always throughout the course of their lives, this is plain here, and likewise charged, Ephes. 6.2. 2. How they must obey, children must perform obedience. 1. With reverence internal, and external, internally they must conceive a holy estimation, and tenderness of respect, and honour and observance of their parents. And externally they must show it by all reverent behaviour, as by rising up before them, by giving them the honour to speak first, etc. 2. With readiness to receive and hear instruction, Pro. 1.8. 3. With endeavour to fulfil their desires, by their labours or otherwise. 4. With submission, first to their rebukes, Prou. 13.1. secondly, to their restraints in diet, apparel, recreations, etc. thirdly, to their corrections. 5. With piety, praying for them; for if they must do it for all men, much more for them, and if for all in authority then for parents, 1. Tim. 2.1. 6. With all meekness of love showed three ways. 1 By obeying, without inquiring, discoursing, murmuring or contending. 2 By bearing their infirmities, either of body, age or mind, obey though aged, diseased, crabbed, etc. 3 Obeying without respect of profit, some children are obsequious, so long as any thing is to be had from their parents, but when they have all they must have, than their forwardness to please is neglected: this is a base and mercenary obedience. 7 With all thankfulness and gratitude, a great part of which is to recompense their Parent's kindness, by relieving their wants, if they fall into wants. 1 Tim. 5▪ 4. Your Parents] Viz: Both your parents, not your father only, but your mother also, Leuit. 19.3. Prou. 15.20. In all things] Quest: But must they be obeyed in sin. Answ: No, you must so obey your earthly Father, as you disobey not your heavenly Father, therefore in the Lord is added, Ephes. 6.1. But else we must obey in all things, that are not apparent to be sinful, though against our ease, profit, credit, etc. Or more plainly thus, All things are of three sorts: First, some things are simply good, this must be done though the Parents forbid, because God commands. Secondly, some things are simply evil, these things must not be done, though Parents command, because God forbids. Thirdly, some things are indifferent, in these children must obey, though their Parents require things never so unmeet, for things may be unmeet that are not unlawful. Thus of the Doctrine of their obedience. children's objection answered. Against this Doctrine children object many things. Object: 1 I am now in better estate, in higher place, of better gifts, or such like, than my Parents. Answ: This is no reason to withhold obedience and reverence, for joseph was a Prince in Egypt, and jacob in great want; Solomon sits in his throne of Majesty, and yet when his Mother comes to him, he yielded all reverence, the throne did not make her cease to be a Mother: yea, our Saviour Christ infinitely excelled his Parents, and yet he was subject unto them. Luk. 1.51. Object: But our Saviour saith, call not men Father on earth▪ Mat. 23.9. Answ: The words are not to be understood simply but comparatively, and that, either to God, or to the Pharisies, call no man Father as thou callest God Father: but so give titles to men, as all honour and sacred estimation of God's Fatherly care be preserved, and call no man Father, as the Pharisies ambitiously desire to be called; give not trust and childlike honour to men of what profession soever, that you should only trust in them, and by performing honour, or obedience, or recompense to them, grow careless of the duties you owe to your own parents, as the Pharisies taught, Mat. 15.5. Object: But my Parents require base things, and such as cast a kind of discredit upon me in the world. Answ: Consider not the things required, but God's ordination, besides God the Father required of Christ to bear the Cross, spitting in the face, etc. yet he willingly obeyed. Object: But my Parents are disordered persons, and foolish, etc. Answ: Pray for them, but despise them nor, besides God knows what is good for thee, and therefore hath caused them to come out of the loins of such Parents, and required subjection of thee. Object: They are not my natural Parents, but my stepfather or stepmother. Answ: Yet they must be obeyed, so Ruth obeyed Naomi, and Moses, jethro: Exod. 18.19. Object: They are not Parents at all, but my kindred only as my uncle, aunt, etc. with whom I am left in trust. Answ: Thou must be ruled by them, so was Hester by Mordechai. Use. This condemns the doctrine and practice of Papists, that defend the vows of solitary and single life of children without consent of parents; and it meets with the doctrine of the Pharisies that would dispense with children's relieving of their Parents, so they would bestow it upon them. Mat. 15. 2 This may serve for reproof of stubborn and ungracious children that forsake their Parent's instruction, Prou. 1.8. but especially such monsters as despise their Parents when they are old, or mock them, or curse them, or chase them, or rob them, etc. the cursed estate of such children is set down in these Scriptures: Prou. 15.20. and 19.26. and 23.22. and 20.20. and 28.24. and 30.11.17. Thus of the duty, the reason follows There are many reasons why they should obey. 1 Children have their substance from them, Reason's why children should obey their parents. even their life and their education, their Parents then took care of them when they had no rag to cover their nakedness, no morsel to put into their mouths, and what can children render equivalent hereunto? 2 Christ himself was obedient to his Parents, Luk. 2.51. 3 This is the purity and uprightness of children, and hereby they must be tried, and tried whether their work be pure, Prou. 20.11. 4 The consideration of God's judgements upon wicked children should much move, such as were Cham, Esau, Absalon, Abimelech, etc. 5 If thou obey not thy Parents, thou mayest live to be requited by thy children. 6 In the sixth of Ephes. 1.2.3.4. There are many reasons why children should obey. First, it is in the Lord, that is, their obedience is both commanded by God, and it is for God, and besides it is no further urged then as may stand with faith and piety to the Lord. Secondly, this is right, it is children justice. Thirdly, this commandment that requires this, is the first commandment with promise, for this had a promise in the very first promulgation of it in the Tables, written by the finger of God, whereas all the rest had their promises annexed afterwards by the ministry of Moses. Object: But the second Commandment had promise in the first promulgation of the Law. Answ: Some answer the words of the second Commandment are a proposition, not a promise, but this answer satisfieth not. Some say the promises mentioned in that commandment, belong to the whole Law, and not to that Commandment alone; but I think the plainest answer is: the fift Commandment is the first Commandment with promise, viz: in the second Table. A fourth reason is, children must obey, for so it shall go well with them; they shall get good and contentment, and God's grace and blessing by so doing. Fifthly, they shall live long on earth to enjoy the blessing of God. Object: Wicked children live long. Answ: Their life is a death, and it is not well with them: Esay 65.20. Object: Gods children do not live long. Answ: For the most part they do. 2 I say, if God perform not this promise absolutely in the letter, yet he performs this blessing by commutation into a better, as when he gives them eternal life for long life. But the reason why children should obey is here mentioned in the Text. It is well pleasing to the Lord:] Some leave out (to the Lord) and so the argument is more general, for obedience is exceeding pleasing to their Parents, Prou. 10.1. and 15.20. and 19.13. and 13.16. and besides it is pleasing to God, but I see no reason to leave out the words. Some render (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Lord, and so here is; First, a limitation, they must obey, but in the Lord. Secondly, they must obey, not because nature and civility requires it, but for conscience sake, as God's institution. But I take it as it is here rendered, to the Lord. Wellpleasing to the Lord] From the consideration of these words, I observe four things. First, that it is not enough to serve God, but we must so serve as we please him. Heb. 12.28. Secondly that there is a way how to please God even in Family duties, and these external and ordinary things at home, and this serves; First, to show Gods great love to man, in that he frames himself to men's condition, and likes what may like them, will be pleased himself with what pleaseth them: obedience and service to men he accounts a service to himself. Secondly, it is a great encouragement to diligence▪ and conscience in these Family duties, in as much as they will not only please man, but God. Thirdly, it reproves hypocrites, that care to be good no where but in God's house, but God will have obedience and not sacrifice, yea, here he will be served with obedience to men. Thirdly, that even children are bound to make conscience of their ways, and to learn to please God in their youth. First, God requires it, Eccle. 12.1. Psal. 148.12. There is Scripture for babes and young men as well as old men. Secondly, there are worthy examples to excite them recorded in Scripture, as the examples of joseph, Samuel, David, josiah, jeremy, Daniel, and Timothy, yea, this was a great praise in Jeroboham's young and dying son, 1 King. 14.3. Thirdly, a conscionable care in children to please God is much praised in Scripture, they are blessed that bear the yoke in their youth, and the workmanship of grace and obedience in the hearts and lives of children, is like the graving of a King's Palace, Psalm. 144.12. A happy thing when the young men see visions, as well as old men dream dreams, joel 2. Then doth the Church flourish when the Son marrieth the mother, Isai. 62.5. Use 1 This should teach parents to begin betimes to teach their children the trade of their way, Prou. 22.6. and to bring them up in the instruction and admonition of the Lord, Ephes. 6.4. 2 Parents should learn also to be content that their children serve and please God as well as them; some Parents are so bad that they neither will instruct their children themselves, nor abide it, that they should hear Sermons, read the Scriptures, seek the company of such as fear God, or Sanctify God's Sabbaths. 4 This should teach all to repent even for the sins of their youth, Psa. 25. For they were then tied to please God as well as afterwards. 4 That God will be pleased and will accept the endeavours and conscionable cares and obedience, even of children, this is a comfort to children that though they cannot please wayward parents, yet they shall please God; and again, it reproves froward parents; Is God pleased and art thou displeased? Doth God love and like the desires and endeavours of this child and dost thou dislike? Thus of children's duty, the Parent's duty follows. Father's provoke not your children to anger, lest they be discouraged.] Doctrine From the coherence; Parents must perform their duty to their children, it is not an easy thing to be a Father and Mother in performance of fatherly and motherly duties. Provoke not] D. Men are in general here to learn, that it is not enough to abstain from sin, but they must abstain from all provocations to sin; It is not enough to abstain from whoredom, but men must abstain from wanton attire, from suspected places, from filthy speeches, from chambering & wantonness, not enough to abstain from murder, but men must abstain from bitter and provoking words. It is not enough to abstain from Idolatry, but men must abstain from all the monuments and occasions of Idolatry, and therefore men must abstain from all marriage with Papists, and from making of images of the trinity, etc. If men would avoid perjury, they must take heed of common swearing. So ministers must not only call for peace and unity, but they must take heed of provocations to discord, when all is at peace. Thus of the general. The words of this verse are a dehortation, and therein is: First, the duty of parents: Secondly, the reason of it. parents'] All Parents are tied to perform their duties to their children, By Fathers he means both parents. none are too good to do it. Use for reproof of such women as think themselves too good to nurse their own children, and of such Fathers as turn the Care of their children wholly to others. Provoke to wrath] here I note the manner of setting down their duty and the matter. The duty of parents is negatively set down, to teach that parents must not think only of their sins against God and abroad to others; but they may be guilty of much sin in trespassing against their own children, if parents were otherwise never so honest or religious, yet the careless discharge of their duty to their children may much provoke God, and will certainly be found on their score if they repent not. Quest. But why is the duty of parents in this place so sparingly set down but in one branch of it and that negatively? Ans. It is not to allow Parents to be less careful, but it may be the Apostle spares them here, because in respect of other relations they are charged before and after as husbands and masters. Again, it may be the Apostle would have children to know they have not that liberty to inquire into their parents faults, or to reckon it as a part of their skill to find them out: parents shall account to God but not to their children. Thus of the manner of setting their duty down, the matter follows. Provoke not] parents' fault two ways, either by too much severity, or by too much indulgence, the former is here restrained. Again, the provocation is twofold, either to sin or to passion, it is a most cursed thing for parents to provoke their children to sin by counseling them to evil ways, or encouraging them to lewd courses. This the Apostle holds too horrible vile, for any professing religion, or the fear of God, and therefore mentions provocation to anger. Concerning this provocation to anger I consider three things. First, how parents provoke their children. Secondly, what they must do that they be not provoked. Thirdly, what is not forbidden in these words. Parents provoke their children; first, by word; secondly, by deed. 1. By word three ways. First, by burdening them with unjust and unmeet precepts. How parents provoke their children both by words and deeds. Secondly, by pursuing them with contumelious words, especially when they be always chiding and rating of them. Thirdly, by disgracing of them to others before their face, or behind their backs. 2 By deeds five ways. First, by careless education, for though children find not fault with this at first, yet when they come to be of years, and find their own unfitness for calling or society, etc. than they fret against their parents neglect. Secondly, by discourtesies and unkind usage of them when they be grown to be of years. Thirdly, by unjust dealing about their marriage, when either they restrain them of marriage, when they have a calling to it, and a liking of meet person, and thus they provoke them to incontinency, or when they compel them to marry when they have no calling nor liking, and thus they provoke them to discontent. Fourthly, by indiscreet and immoderate passion and severity in correcting them. Fifthly, by unjust restraints either of present necessaries of food and raiment, Matth. 7.9.10. 1. Tim. 5.8. Prou. 13.22. or in not laying up for them, 1. Cor. 12.14. Secondly, that parents may not provoke their children. 1. they must begin betimes to teach them their duties, for ignorance is wayward. 2. they must sow the seeds of piety and godliness in their hearts, as they draw out reason by degrees, so there is a conscience even in children as well as reason if it were informed, and conscience would make them not only religious to God, but dutiful to parents. 3. they must not give their children too much liberty at the first, for if they do, then will just restraint afterwards be provocation. 4. they must pray for them to God, many pray for children, and so for their being, that afterwards never pray to God to guide their hearts, and so for their well being. 5 They must in general strive to teach or guide them by encouragements and allurements, correction is not as diet, but as Physic, and thus recreation is not to be denied them. Zach. 85. 6. If nothing else will restrain passion in children, they must impose silence upon them, he that imposeth silence on a fool mitigateth anger, Prou. v. 26. 3 This dehortation hindereth not but that parents may: 1 Rebuke their Children. 2 Correct them. Prou. 13.24. and 22.15. and 29.15.17. and 23.13. and 25.14. and 19.18.19. Thus of the duty. Children] viz: All children, sons and daughters in law as well as natural children; and these are provoked. 1 By groundless jealousies and suspicions testified by secret listening, questioning and inquiring enviously after every thing they do or say. 2 By suffering servants to vex or molest them. 3 By evil reports of them. 4 By giving evil counsel, or reporting of faults to the Son against his wife, or to the daughter against her husband to make debate is ill in any but much worse in parents. This of the parties to whom they owe this duty. Lest they be discouraged] the reason follows. There are many reasons why parents should be careful by all means to keep anger out of their Children. 7. Reasons to prevent anger in children. 1. Wise men and godly men can scarce govern this affection without sinning, Psalm. 4. much less children. 2. Anger is a great provoker of God's anger, it breeds a guiltiness of God's anger, Math. 6. 3. It lets in the Devil, Eph. 4.26. and usually Satan in the times of these passions, sows the most hellish seeds and stirs most impious thoughts in them. 4. It may bring them into great mischief in time, Proverbs. 28.18. 5. It is a great let to sound instruction and knowledge, Eccles. 7.11. Proverbs. 14.29. 6. The angry person is usually suspicious, and so unfit for society with men Prou. 1.22.24. yea it is a great hindrance both to the profit of the word. james. 1.21. and the power and success of prayer. 1 Tim. 2.8. 7. Sometimes this rage in young persons is not to be cooled but with blood as in Caine. But to omit the reasons, here parents must not provoke their children lest they be discouraged. Concerning discouragement in general, we must know that it is a great sin to discourage others, and a great hurt to be discouraged, the people must not discourage their teachers, Hebr. 13.17. those that are in authority must not discourage such as are faithful and desirous to approve their fear of God, and to discharge their duties. Governors in the family must not discourage servants or children in their good beginnings & desires after good things, 1. Thess. 5.14. again this is a Christian mercy and compassion, to comfort and encourage the feeble, and lastly God's fainting children should be admonished to be of good comfort, and to strengthen their weary knees. 2. Cor. 13.11. Esay. 36.3.4. Concerning the discouragement of children, christian parents should be careful: for they may be discouraged. 1 From the service of God when they shall see carnal men use their children better than they that make such a profession of piety. 2 From the capacity and desire after the undertaking of the knowledge or exercise of great things, discouragement breaks their spirits, and makes them pusillanimous. 3 From the hope to please and so from the confidence of the parents love, and then at length from the very means of pleasing either by honour or obedience. This of the duty of parents and children. The third couple in the family are servants and masters. The duty of servants is set down verse. 22.23.24.25. Verse 22. Servants be obedient to them that are your Masters according to the flesh in all things. In all the words that concern the duty of servants I observe, 1 An exhortation, verse 22.23. 2 Reasons. verse. 24.25. The exhortation is two ways to be considered: first as it is briefly set down, here is first the parties exhorted (Servants): secondly, the duty wherewith they are charged (be obedient): thirdly, the persons to whom, to your masters. 2 Secondly, as it is explicated in the explication, I consider 1 The promises about their obedience 2 The form or manner how they must obey. The provisoes are either for limitation to curb masters, they are to obey according to the flesh, the souls and consciences are not in bondage to men, or for extent to servants, they must obey in all things. The manner how they must obey is set down, 1 Negativelie, not with eye service: 2. not as men pleasers 2 Affirmatively, with singleness of heart: 2. with fear of God: 3. heartily as to the Lord. The reasons are, 1. from hope of reward & wages from God, v. 24. 2. from the certain vengeance of God upon them that do wrong, v. 25. This is the order of the words. From the general consideration of all the words I observe 6. things. 1 That servants are to be instructed out of the word, Six things generally observed. which reproves masters that restrain servants from hearing the word in God's house, and open not the book of God to them in their own houses. 2 A question may here be moved, why should the duty of servants be thus largely in so many words set down. Answ. 1 Because usually men show less compassion to servants: therefore God takes the more care of them, many men will have some care of their children, to see them taught in some manner, but their servants they wholly neglect. Therefore God who is a Father to servants as well as children, provides large instruction and comforts for servants, if they will come to his book to be taught. 2 The careful Apostle saw that in the first conversion of men from Gentilism to Christianity, there was greatest danger of disorder and scandal in servants, partly out of weariness of their bondage and servile condition, partly because men would less spare to tell of their faults, therefore the Apostle as most fearful of them spends many words in the teaching and encouraging of them. 3 We may note here the candour of the Apostle, he doth freely deliver his mind in the behalf of servants with a full vent of words, with great care without holding back anything that belongs unto them. He was not of the mind of most Preachers now adays, that hold the discourse of family duties, especially of servants, too base a subject for their wits and learning to be employed in, neither was the Apostle of the humour of Lawyers, that seldom speak much but for great men, or when they may have great gifts, the Apostle speaks as much for a servant that could do nothing for him as for the Masters. 4 In laying down his speech to servants, he both teacheth and comforteth them, but for order he first teacheth them, and as any is more ignorant, this course is more needful to be held, the common people should be in this manner dealt withal, they must first be rebuked, convinced, exhorted, taught, and then meet comforts to be applied, and not before. Lastly, the scope and drift of the Apostle in all these words to keep Servants in order, and that first to hold servants in obedience, that none under colour of liberty in Christ should break up their subjection to their Master, he was no Anabaptist. Secondly, to meet with the faulty obedience of such servants as were resolved to stay in service. He meeteth here with five faults in servants. Five faults in servants. 1 The first fault in servants is half service, or to obey in what they list, this he correcteth, when he saith (in all things) 2 The second fault is eye service. 3 The third fault is profaneness, most servants never respect piety and Gods fear, but only to please their Masters, this he meeteth with when he saith, not as men pleasers, but fearing God. 4 The fourth fault is hypocritical service, this he meeteth when he addeth in singleness of heart. 5 The fifth fault is baseness of mind and discouragement, this he would prevent in the two last verses. Thus of the general. servants] The Servants in the Apostles time were for the most part bondslaves, bought and sold as beasts, and their Masters were infidels and cruel to them; and yet many of these Servants were converted to the faith of Christ. Where we may learn, that men's slaves may be God's servants, he hath his elect among these; the dear children of God in this world may be abased to most vile misery, and a most servile condition. The uses are: First, to show that felicity is not in outward things, for God's servants that had attained the chief good, yet were in most base condition, in respect of the things of this life. Secondly, to teach us patience in lesser crosses, whatsoever thou art, yet thou art not a bondslave, therefore be patient; such as have been dear in God's sight have been worse used than thou art. Thirdly, to teach us compassion to the baser sort of men, for Gods elect may be among these. Lastly, this is a great comfort to the abject. But howsoever bought servants were most usual in the Apostles time, yet hired servants were used then too, and are here meant, as well as the other, yea, all servants though they were nobles serving in princes' Courts, are tied ●o the duties generally here required. And as any servants have more knowledge and do profess sincerity in religion, they are the more tied to be careful servants to men, they should not only be better men and women, but better servants also. Thus of the parties exhorted. Be obedient] here I consider 2. things. 1 That they must obey, they must approve themselves to their Masters not by wearing their cloth, or cognisance, or by words and compliments, but by painful and careful obedience. 2 How they must obey, 4. Things in the manner of servants obedience. and that may be opened thus. First, with reverence, with all honour, 1 Tim. 6.1. both internal, with high account and estimation of their Masters, and external, with reverent words and behaviour. Secondly, with all fear, 1 Pet. 2.18. Ephes. 6.5. and this they should show, first, by avoiding what might offend. Secondly, by not answering again. Thirdly, by a holy endeavour to please them. Tit. 2.9. Thirdly, with subjection, to rebukes, 1 Pet. 2.18. 2. to correction, 1 Pet. 19.20. 3. to their restraints: first, in respect of diet, they must not be their own carvers. Secondly, in respect of place, they must keep the bounds of the Family, and not at their pleasure be gadding out either by night or day upon any pretence without leave. Thirdly, in respect of company, they must bring none into the Family, that are lewd persons, or of what sort soever against the liking of the Master, nor may they keep company abroad to the just offence of their Masters. Fourthly, in respect of apparel, though they have never so good means, yet they must be attired as becometh Servants. And this subjection also they should show in a ready acknowledgement of their fault when they understand it. It is a great fault in Servants that though they understand, yet they will not answer. First acknowledge and give glory to God, and submit themselves to their masters, Prou. 29.19. 4 With all good faithfulness, Titus 2.10. this faithfulness is required. 1 In respect of the goods of the family, and thus they must show their faithfulness in not da●ing to purloin the least penny from their Masters: no pickers, Tit. 2.10. 2. It is not enough that they are true, but they must be thriftily careful to see that nothing be spoiled or lost, or miscarry any way by their default and negligence, this was the great testimony of Jacob's faithfulness, Gen. 31.36. 2 In respect of secrets, they must keep the secrets of the Master, and of the family, yea and of the trade and calling to. 3 In respect of the business of the family, and here their faithfulness standeth in two things. 1 In diligence of labour, he is not a faithful servant that eats the bread of Idleness, as many serving men do, that can tell of no calling but attendance. 2 In trustiness, and in this servants must be faithful two ways: first in their care to see their Master's directions executed in the family, as if they had been present: secondly, in their speedy dispatch of business abroad, a slothful messenger is an exceeding provocation to them that send him, and it is a wretched fault in servants, when they are sent forth of the family about business they cannot find the way in again in any due time. Thus of the duty to which they are exhorted. To them that are your Masters] They must be subject and obedient to all Masters, indefinitely without difference of Sex (and so to the wife or widow, 1. Tim. 5.14. Prou. 31.) or of condition they must be obedient to the poorest as well as the rich. Thus of the laying down of the exhortation. The explication follows, and first of the premises. According to the flesh.] These words may be referred to masters, and then the sense is this, that servants must be obedient even to such masters as are fleshly, and carnal men, they must obey though their masters be ethnics or profane persons; it is a great praise for a servant to men, to be God's servant also, but it is a greater praise to be a religious servant of an irreligious master, to fear God in a profane house. 2 To servants, and so they are a limitation, they are subject only in respect of their flesh and bodies, and so here is two things to be observed. The one expressed: the bodies of servants are in the power, and at the disposing of the masters, and therefore servants must learn to subject their flesh to their masters, both commands, restraints, and corrections. The other implied: the souls of servants are not in the power and at the disposing of Masters, their spirits are free, nor Master nor King can command the conscience. Use is, first, for reproof of such servants as give more to their masters then is due, thou oughtest to be of the same calling, trade, labour, etc. that thy master is of, but thou art not bound to be of the same religion, or humour with thy Master. It is a great fault not to give the body to thy Master, but a great fault also, to give both body and soul to be at his disposing, both are extremes. Secondly, should servants fear their masters because they have power over the flesh? how much more should we fear God, that hath power to destroy both soul and flesh in hell, Math. 10. Thirdly, this may be a great comfort to a servant, thy soul is as free as the soul of him that sits on a throne, thy service in the flesh derogates nothing from the liberty of Christ in thy heart. Thy best part is free. In all things] Servants must obey in all things, even in things that be against their credit, profit, liking, ease, etc. There is a great sturdiness in many servants, either they will not do some things required, or not at the time when they are bidden, or not in the manner, but as they list, these courses are vile, and here condemned. Object. Object: But unlawful and unmeet things are required. Sol. I answer, that in cases of this nature, three rules are to be observed by inferiors. First, If the matter required be only inexpedient, and unmeet, thou must obey: neither doth this rule let, but that servants or inferiors may use all humble and lawful means to prevent unmeet things. Secondly, thou must be sure it be sin that thou refusest, thou must not disobey upon conceit, or conjecture, nor upon thine own humour and opinion, but it must appear by the word of God to be a sin, or else thy conjectures are no ground of disobedience, if thou must needs doubt on both sides it is better doubt and obey, than doubt and disobey. Thirdly, when it is apparent to be impious and sinful that is required, yet thou must look to the manner of disobedience, thou must yield thyself to obey by suffering; yea, it is a wretched fault in servants or inferiors, that are urged to unlawful things, to refuse with sturdy, and insolent, and provoking words, or behaviour, God frees thee from obedience in act, but he frees thee not from reverence, and from an holy estimation and humble demeanour. The use is for great reproof of servants, both indiscretion and stubbornness, and withal it chargeth masters; they must not require their servants to lie and swear in their shops only to please and profit them, nor may they make their servants break God's Sabbaths to satisfy their wills. Object: But are they not required to obey in all things. Answ: They are, but before he saith, according to the flesh, in labour not in sin, and after he saith, they must so please men as they fear God too. Thus of the provisoes. The form of their obedience is set down: First, negatively, not with eye-service] not as men-pleasers.] Secondly, affirmatively. 1. With singleness of heart. 2. Fearing God. 3. Heartily. Eyeservice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] Some take it thus, not with outward service, not only do the Labour of the body, but bring the care, providence, affection of the heart: or thus, be obedient to your masters, and let not your eye be only upon your masters, but upon God the great Master of all Masters and men. But I think the proper meaning of the word is, not with eye-service, that is, not only in the presence of your Masters, not only when their eye is upon them: so that he meets with the wretched faultiness of such servants as when their master's backs are turned, neglect their labour, fall to loitering, or get them out of the doors, or which is worse, fall to wantonness, drunkenness, filching, smiting of their fellows, and quarreling, these servants shall have their portion at the day of Christ: Matth. 14.48. and if eye-service be condemned, what shall become of such servants as are not good, no not so long as their masters are by them. Not as men-pleasing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] Object: Is it a fault for servants to please their Masters? Answ: No, it is not, for they are commanded to please in all things: Tit. 2.9. But two things are here condemned. First, so to please men, as never to care for pleasing God; so to attend a corporal service as not to care for the saving health of their souls, this is profaneness. Secondly, such servants are here taxed, as seek by all means to please their masters, but not to profit them, such are they that are flattering soothing persons, that serve their Masters only with fair words, but else are empty persons; such (or rather worse) are they that apply themselves to their Master's humours, to feed them with tales, or praising their ill courses and counsels, or executing their sinful minds: these servants are many times the firebrands of contention, alienate parents from their children, friend from friend, and keep malice on perpetual foot: these are here rebuked. But let us consider further, is this such a fault in poor servants (that can pretend many things) to be men-pleasers, how foul a vice is it in freemen that are in no wants or restraint, how hurtful is it to be a man-pleaser in the Courts of Princes, and in the houses of Nobles? how detested a vice is it in such as are Magistrates and public states? And is it nought in the Court and Country, certainly it is much more vile in the Pulpit, and in Churchmen, and even the greater they are, the worse and more abominable is their soothing and daubing. Thus of the negative. In the affirmative are three things, and the first is singleness of heart. In singleness of heart:] Concerning singleness of heart, I consider it two ways. 1 In the general, as it is in God's Servants. 2 In special, as it is in men's servants. Singleness or sincerity of heart as it is in God's servants, I consider of in two things. 1 In the nature of it. 2 In the signs of it. Singleness of heart may be discerned by the contrary to which it is opposed. 1 As it is opposed to hypocrisy, a sincere hearted man is no hypocrite, and shows it three ways. How to know singleness of hart by 6. things to which it is opposed. First, he had rather be good then seem so, as in case of alms, Rom. 12.8. compared with Math. 6.2. so in the practice of piety, he had rather have grace and sound knowledge then an empty show of it. Secondly, he will serve God at all times as well as at one time: it is a note of an hypocrite that he will not pray at all times, he will serve God when he is sick, but not when he is well, job. 27.7.8.9. So it is vile hypocrisy to come to Church in Lent to hear Sermons, but never come there, or but seldom all the year after. Thirdly, he minds inward secret domestical holiness and piety, as well as outward open and Church holiness, he is an hypocrite that kneels down when he comes into the Church and never prayeth in his family at home. It is vile hypocrisy and palpable, in such men as have knees of prayer when they first come up into the pulpit, and no words of prayer when they are risen up to speak for or to God's people. 2. As it is opposed to fleshly wisdom, 1. Cor. 1.12. There is a threefold wisdom of the flesh that batters and keeps out singleness and sincerity of heart. 1 The first is a reaching after private ends in public employments, as preaching for gain, 2. Cor. 2.17. 2 The second is a cunningness in committing or hiding sin. It is sincerity to be wise to do good, and simple concerning evil to be a bungler in acting it, and to have nothing to say in defence of it when it is done, Rom. 16.19. 3 The third is fraud, shifting, subtlety, and guileful and deceitful dealing in men's course for the things of this life. Thus Esau is a wild and cunning man, able by reason of his craft and subtlety to live in a wilderness, but jakob is a plain man, a single hearted man, he can make no shift to help himself in earthly things by fraud or craft, but is open and plain in all his dealings for the world; but a man of great reach for matters of his soul. This is a pattern of true singleness, simplicity and sincerity: 3. as it is opposed to a double heart, opposed I say to a hart and a hart, and a double heart is either a wavering heart, or a divided heart: men have a double hart that waver and are tossed with uncertainties, such as are now for God and godliness, and shortly after for sin and the flesh; now are resolved to leave such a fault, as persuaded it is a fault, and by and by they will to it again, as persuaded it is not a fault: here is no singleness of heart. And thus the heart is double in respect of times, it is double also, as divided in respect of objects; I instance in two things: first in matter of worship, the people that came to inhabit Samaria had a divided heart, for they feared the God of the Country, because of the Lions and they feared the Gods of the nations also, 2. Kings 17.33. Such are they that fear Gods threatenings in his word, and fear the signs of heaven too. Secondly, our Saviour instances in matters of the world. The mind which is the eye of the soul cannot be said to be single, when it is distracted, men cannot serve God and Mammon. Math. 6.21.22.23.24. 4 As it is opposed to spiritual pride, a single heart is an humble heart as job showeth, job. 9.15.16. and showeth itself in two things: First, that if God send crosses, it will not answer or justify itself, but make supplication, and so acknowledge God's love, as withal it will confess that God doth judge them for their corruptions. Secondly, if the sincere hearted man pray to God and the Lord be pleased to answer him by unutterable feelings, even by the witness of the spirit of adoption, yet he will be so far from spiritual pride and conceitedness, that fearing before God's mercies, he will be as if he believed not that God had heard his voice. 5 As opposed to perturbation and disquietness of the heart, arising either from the cloudiness and muddiness of the judgement, not able to discern things that differ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10. or from the unrest of the conscience showed by hourly or frequent checkings, 2 Cor. 1.12. or from the infidelity or grudging or distrustfulness of the heart, Act. 2.46. 6 As opposed to offensivenesse, and so the single hearted man is neither offensive by wrongs nor by scandals; in respect of wrongs he is innocent as the dove, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is no horned beast to pelt and gore others, Math. 10.16. and in respect of scandals, he is desirous to live without blame, from those that are without, or grief to the Faithful. Phil. 2.15. & 1.10. Out of this may be gathered, the signs or properties of a single or sincere hearted man. 12. Signs of a single hearted man. 1. He had rather be good then seem to be so. 2. He strives to be good in secret at home, in hart as well as openly and abroad. 3. He serves not God by flashes or fits, but is constant, and will pray and serve God at all times. 4 He is a plain man without fraud and guile in matters of the world, he loves plainness and open dealing, yet he is not simple, for in matters of his soul he is of great reach and forecast and discretion, etc. 5. He is a bungler in sin, he knows not the method of Satan. 6. He dotes not upon the world, he can use it as though he used it not, he is not tossed with distracting cares. 7. He cannot abide mixtures in the worship of his God, he is neither Idolatrous, nor superstitious, nor humorous. 8. Good success in grace and innocency, makes him more humble and fit to grieve for sin, and feel the weight of it, he struggles as much against spiritual pride as against other sins. 9 He doth not allow himself to murmur nor repine, either through infidelity at God, or through grudging envy at men, or distress himself with vain fear about how he shall do hereafter. 10. He is harmless, desirous so to live as he may wrong none in worldly matters, nor offend any in matters of religion. 11. He makes conscience of lesser sins as well as greater, this is his godly pureness. 12. He is blest of God after some progress in piety with two singular favours: First he discerneth things that differ: Secondly, he hath the power, quietness and joy of a good conscience. here also may be gathered negative signs, they are not single hearted; First, that are hypocrites taken up about the gild of the outside: Secondly, that will serve God but at some times. 3. That are skilful in sin, to commend it, or impudent to defend, deny or extenuate it. Fourthly, that are of a guileful and fraudulent disposition. Fifthly, that are eaten up with worldly cares. Sixthly, that are scandalous, yea some of God's children may hang down their heads under the fear that their hearts are not so single as were mere by reason of their spiritual pride, the raging muddiness of judgement and the unrest of the heart and conscience. Thus of singleness of heart in God's servants. men's servants shall approve themselves to be single hearted. 8. Signs of a single hearted servant. 1 If they can honour and obey poor Masters as well as rich. 2 If they can be careful to serve, and profit with all heedfulness, and love froward masters as well as the courteous. 3 If they can obey for conscience of God's command, though they have no hope of reward from men, or conceit, nor fear of shame or punishment 4 If they be as good within as without, serve with pure intention. 5 If they will be diligent in the Master's absence, as well as in his presence. 6 If they will be true in the least penny, not touch their master's goods to purloin it, though they might secretly help themselves. 7 If they will labour when they might be at rest. 8 If they will restore what they have ill gotten, or if they be not able will humble themselves by acknowledgement though none were able to accuse them. Use is for encouragement to all servants and journey men to get and express this uprightness and singleness of heart, for better is the poor that walketh in his singleness of heart, than he that abuseth his lips and is a fool, Prou. 19.1. Yea, we should all take heed that Satan beguile us not from the simplicity that is in Christ jesus. This of singleness of heart. Fearing God] The second thing required in the manner of their obedience is the fear of God. Of the fear of God in servants. The fear of God in a Servant must have four things in it. First, a not guiltiness of the common vices of servants, as swearing, whoring, stealing, gaming, etc. Secondly, they must fear God's presence, even do their business faithfully, not because the eye of their Master, but of God is upon them, this is one part of their fear of God. Thirdly, they must pray daily to God for their Masters, and the Family, and for good success upon their own labours, this proved that Abraham's servant feared God. Gen. 24. Fourthly, they must be religious in the general duties of piety to God, as well as in the particular duties of service to their Masters, they must so serve men as they fear God also. uses. First for Servants, and then for Masters. servants must learn to do all their labour, fearing God, even that God, 1. That set them in that calling. 2. Whose eyes always behold how they discharge their duty in their calling, and inasmuch as the fear of God is made the ground here of other duties, they should learn to be the better servants to men because they fear God. Master's also must learn, first, what servants to choose, not such only as will do their work, but such as fear God also, and if they have failed in that, they should labour now to beget and nurse the fear of God in the servants they have, for Gods fear would make their servants more dutiful to them, besides the reason why their servants fall to whoring, stealing, unthriftiness, etc. is because the fear of God is not in them. What masters must do to get the fear of God into their servants. Quest: But what should Masters do that their servants might fear God? Answ: Four things: First, they should pray and read the Scriptures in their houses, and Chatechise their servants. Secondly, they should bring them to the public preaching of the word. Thirdly, they should give them good example themselves. Fourthly, they should restrain them from profane company, and encourage them, and allow them liberty at convenient times to converse with such as fear God. Thus of the fear of God. Verse 23.] The third thing required in their obedience is that they do it heartily, in this Verse is the manner of the duty, and the inducement thereunto. Heartily] Ex animo. The obedience of Servants should be a hearty obedience, the Apostle will not have only fear of God, but love of the master; their obedience must begin at heart, not at hand or foot, if the heart be not with their obedience, the master may have their labour (and that he hath of the Ox) but such servants lose their labour. Quest: What is it to obey Ex animo? Answ: It is to obey voluntarily, and out of a heart and affection rightly ordered, but especially it is to obey out of a judgement well informed. 8 Objections of servants answered. The use is therefore to urge them to do it; and here I would consider of the objections of Servants, why they cannot obey Ex animo. Object: 1 Bondage is against nature. Solut. It is against nature as it was before the fall, but not as it is now since the fall. Object: 2 But Christ hath made us free. Sol: Free in soul in this life, not in body till your bodies be dissolved, or till death. Object: 3 But my Master is froward. Sol: Yet thou must be subject: 1 Pet. 2.18. Object: 4 But he doth not only give ill words, but blows. Solu: Perhaps it is needful, for a servant will not be corrected by words, Proverb: 29.19. Object: 5. But he correcteth me unjustly. Solu: First, who shall judge thus, shall servants themselves? Secondly, it is acceptable if for well doing and for conscience thou endure to be buffeted, etc. 1 Pet. 2.19.20. Object: 6. But my master is not only a froward man, but a wicked man, and a enemy of Christ. Solu: Yet thou must honour and obey him willingly, 1 Tim. 6.1.2. Object: 7. But I am an hired servant not a bought servant. Solu: Indeed Masters have not that power over them, they have over bondslaves; but yet all servants are here bound to obey heartily. Object: 8 But unmeet things are required. Solu: Discern things that differ, but yet obey in all things. All this reproves grudging, and slow and stubborn servants. Whatsoever ye do] Not only fair, easy, cleanly, and best sort of works are to be done willingly, but all, or any kind of labour whatsoever, though never so base or vile. As to the Lord and not to men] Doctr: Servants in obeying their Masters, serve the Lord. The use is, both for instruction of servants, and for comfort: for instruction, they must serve their masters as they would serve the Lord, with all faithfulness, diligence, willingness, providence, conscience, etc. For comfort and encouragement also is this doctrine, and that 3. ways. First, here is a limitation, they must do no service to men that is against the Lord. Secondly, art thou a servant, care not for it, thou art Christ's freeman. Thirdly, let not the baseness of thy work discourage thee, for in serving thy master thou servest God as well as if thou wert preaching, or praying, etc. When the Apostle saith not unto men, we must understand, not principally or only. Thus of the exhortations. The reasons follow. VERS. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. In this verse Servants are persuaded to obedience, by a reason taken from the retribution or reward of their service; and the matter of the verse is comprehended in this Syllogism. What faithful men soever serve Christ, and do their duty to him faithfully and cheerfully, shall receive of Christ the reward of inheritance: but you Christian servants, when you perform your obsequious obedience to your Masters, serve the Lord Christ, ergo, you shall have the reward of the inheritance. Knowing] Doctr: Servants may and aught to know, and be assured of their own salvation. Use is for confutation of Papists, and unsound men, that deny certainty of salvation; for if servants that have not the greatest wits or knowledge, that are employed about small businesses, that have not so much liberty, nor learning as other men, etc. yet may be assured not by conjecture, or hope, but by certain knowledge, by most undoubted faith: then what colour of reason, can there be, why other Christians, the Lords people, should be denied this knowledge? and therefore in the second place it should teach us to make our calling and election sure. Reward] Doctr: The works even of servants shall be rewarded. Use is for the comfort of servants, and for reproof of the unbelief, that is many times in God's children, doubting of God's acceptation of their prayer and holy endeavours; shall the base and secular works of men's servants be rewarded, and the great works of Piety in God's service not be regarded? Of the Lord] God will be paymaster unto servants, and in that they are turned over to God for payment, it implies that the most masters are careless and unmerciful; and this they are not only in withholding convenient food and raiment, but in sending their servants after long time of weary labour out of their Families empty, and without means to live in the world. Reward of inheritance.] Two things are here affirmed of heaven: first, it is a reward, and so free. Secondly, it is an inheritance, and so sure. There are four uses may be made of this Doctrine. 1. We should much love, esteem, and desire heaven, it is the reward of God. Princes give great gifts, but Gods least gift must needs be glorious. 2. We should learn to be liberal as God is liberal, give freely, give largely. 3. here is a plain confutation of the merit of heaven, for heaven is an inheritance; now the Son doth not inherit the Father's Lands, he hath not his Lands in measure according to his deserts, for most an end, the Land is purchased before the Son be borne; much less can we merit heaven, and the rather because we cannot allege so much as this, we came out of the loins of the Father, seeing we are children but by adoption. For ye serve the Lord Christ] Doctr: Christ is the chief Lord, and therefore masters should be well advised how they use their servants, for they are Christ's servants; and servants should be careful how they obey their masters, for they must account to this Steward. Thus of the first main reason. VERS. 25 But he that doth wrong, shall receive for the wrong that he hath done: and there is no respect of persons. Some take this twenty five verse to be a conclusion of the whole Doctrine before concerning Familie-duties, as if he would signify, that he would not have this doctrine of household government more contemned than the doctrine of piety or righteousness; for whatsoever wife, husband, child, father, or servant, shall do wrong in the neglect or breach of these commandments, for the family, shall be sure to receive for the wrong he doth, at God's hand without respect of persons. Some understand the verse as a threatening to servants, if they do any way wrong their masters. But the commonest interpretation is meetest, viz: to understand it as a reason taken from the certain vengeance of God against all Masters that wrong their servants, and so is the second main reason to urge their obedience. In the Verse I likewise observe 7. Doctrines. 1 Masters must account to God for all the wrong they do to their servants in word or deed. 2 All Masters shall be punished of God that do wrong, if they repent not, though they were otherwise never so great, yea, though they were never so good or righteous men, for if good men wrong their servants, God will require it, and chasten them for that as well as for other sins. 3 The sovereignty of disposing an exact full and final vengeance be longs to God only, men administer only a part or drop of it. 4 God will rise up in the defence of the poorest and meanest Christians to right their wrongs. 5 Servants may not right their own wrongs and return words for words or blows for blows, but commit that to God. 6 Servants must be subject not only to the courteous and just, but to the froward and injurious masters. Lastly, God is no respecter of persons, or faces, he cares no more for the master then for the man, all are one in Christ jesus, there is neither bond nor free, jew nor Grecian, rich nor poor, but Christ is all in all things, as is before declared, Verse 11. Thus of the duties of Servants. Thus also of the Doctrine of the third CHAPTER. THE LOGICAL ANALYSIS OF the fourth CHAPTER. THE first verse of this Chapter belongs unto the special rules of the former Chapter, Verse 1. and contains the duty of masters, and the reason of it. Their duty in these words, Ye masters do that which is just and equal to your servants. The reason in these words, knowing that ye also have a master in heaven. In the second verse, and so to the end of the chapter, is contained the conclusion of the whole Epistle. This conclusion contains 1. matter of exhortation to v. 7. 2. matter of salutation, from v. 7. to the end. The exhortation may be 3. ways considered. first, as it concerns prayer. v. 2, 3, 4. secondly, As it concerns wise conversation. v. 5. thirdly, As it concerns godly communication. v. 6. Concerning prayer, Verse 2. two things are to be observed. 1. the manner 2. the matter: In the manner 3 things are required. 1. Perseverance. 2. Watchfulness. 3. Thankfulness. v. 2. In the matter consider, Verse 3.4. 1. The persons for whom. Praying also for vs. 2. The things for which, that God may open etc. These things are 1. briefly laid down, that God would open to us a door of utterance. Or 2. more fully explicated, 1. By the subject, to speak the mystery of Christ. 2. By a reason. For which I am in bands. 3. By the end, that I may utter it as becometh me to speak, v. 3.4. Wisdom of conversation is propounded with limitation to the respect of some person, viz. them that are without, Verse 6. v. 6. In that part that concerns gracious communication there are two things. 1. The precept, Let your speech etc. 2. The end of the precept, that ye may know how &c. In the precept note first the properties of speech. 1. gracious, 2. powdered with salt: secondly the continuance, viz. always. Thus of the exhortation: The salutation follows, from v. 7. to the end, where observe: 1 a narration as an entrance. 2. The salutations themselves. Verse 7.8. The narration is in verse 7.8.9. and it concerns first Tichicus v. 7.8. and Onesimus v. 9 Concerning Tichicus there is two things: First his praises, with relation to all Christians, a beloved brother, or to Christ, a faithful minister, or to Paul, a fellow-servant. Secondly, the end of his mission, which is threefold: First, to declare Paul's estate: Secondly, to know their estate: Thirdly, to comfort their hearts. Verse 9 Concerning Onesimus, there is likewise, first his praises, in relation to all, so he is a brother, faithful, beloved: relation to them, he is one of them: Secondly, the end of his mission, is to make known, &c: v: 9 The salutations follow, and they are first, signified: secondly, required: the signified salutations are from verse 10: to 15: the other from verse 15: to the end. Verse 10. The salutations signified are from six men, three of them jews, viz: Aristarchus, Marcus and jesus, v: 10: 11: and three Gentiles, Epaphras, Lucas, Demas v: 12: 13: 14▪ Verse 11. The jews are described, first by their names: secondly, by their country, they were of the circumcision: thirdly, by their praises, & so for what they were to the whole Church, Labourers, fellow-workers to the Kingdom of God, or to Paul, and so they were to his consolatian, v: 11. The salutations of the Gentiles follow, Verse 13. whereof the first is of Epaphras, who is described, first, by his office, a servant of Christ; secondly, by his relation to them, he is one of you: Thirdly, by his love to them, showed by his striving in prayer for them: Fourthly, by his zeal not only for them, but the neighbour Churches, v. 13. Thus of the salutations signified: Verse 15.16. the salutations required follow: And those are either particular, verse 15: 16: 17: or general, verse 18. The particular salutations concern either the Laodiceans verse 15: 16: Verse 17. or the Colossian Preacher: who is not only saluted, but exhorted, verse 17. The general salutation hath in it first a sign: Verse 18. the salutation by the hand of me PAUL. Secondly, a request, remember my bands. Thirdly, a love, grace be with you, Amen. verse 18. THE METAPHRASE upon the fourth CHAPTER. VERSE 1. YE masters do that which is just and equal unto your servants, knowing that ye have also a Master in heaven. Master's also must do that which is just unto their servants, both for their souls, and for their bodies also, in diet, wages, or correction. And that which is equal both while they stay with them, in allowance of recreation, and respect of their weakness and sickness, and when they go from them, not to let them go away empty. Knowing that they themselves are Servants unto GOD who is in heaven, and will call them to accounts. Verse 2. Continue in pra●er, and watch in the same with thanksgiving. To conclude I return again to all sorts of Christians and exhort them to three things principally: the first is about prayer, the second is about their carriage, the third about their speeches. For their prayers there are three things exceeding necessary: perseverance, and christian watchfulness, and thanksgiving for the graces and blessings they do receive. Verse 3. Praying also for us, that GOD may open unto us the door of utterance, to speak the mystery of CHRIST: wherefore I am also in bonds. Remembering us also in their prayers, that GOD would open unto us a door of utterance with liberty, courage, power and good success to break open the mystery of the Gospel of CHRIST, for which I am now in prison. That I may so speak of those dreadful secrets, that I no way derogate from the majesty of them, Verse 4. That I may utter it as it becometh me to speak. or that trust that is committed to me, or expected from me. Thus of what I would specially commend to you about prayer. Now for your carriage; Verse 5. Walk wisely towards them that are without and redeem the time. I would have you especially look to yourselves in respect of your behaviour before or amongst the wicked, who are not of GOD'S family and Strangers from the life of GOD: it were an admirable thing, to carry yourselves in a wise and discreet manner towards them. Hence and by all other ways showing yourselves to be skilful Merchants in redeeming the time which hath been lost. Verse 6. Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man. Verse 7. All my state shall Tichicus declare unto you, who is a beloved brother and faithful Minister and fellow servant in the LORD. Verse 8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts. Verse 9 With On●simus a faithful and beloved brother, who is one of you, they shall make known unto you all things which are done here. Verse 10. Aristarchus my prison-fellow saluteth you, and Marcus, Barnabas sister's son, touching whom ye received commandments. If he come unto you, receive him. Verse 11. And jesus which is called justus, which are of the circumcision. These only are my workefellowes unto the kingdom of GOD, which have been unto my consolation. Verse 12. Epaphras the servant of CHRIST which is one of you, saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all the will of GOD. And for your communication, let it be of good and holy things, not offensive or slanderous or filthy: and powdered with the salt of discretion and mortification, and thus let it be always and in all companies, that ye may speak fitly unto every man and to his place and the occasion. I have sent over Tychicus to declare unto you my whole estate, who is both a godly man well respected and a painful Minister, that joins with us in GOD'S works. And withal I send him to know how you do, and to comfort you by all means, with hearty consolations. And with him I have sent Onesimus, who is now a godly man truly sincere and well respected, even he that was borne or brought up amongst you. These two will relate all things to you. I have also divers commendations to deliver to you, some from some jews, others from Gentiles. Of the first sort are Aristarchus, and Marcus, and jesus. Aristarchus is my prison fellow. Marcus is Barnabas sister's sonné, and it is he concerning whom heretofore you received some advertisements not to admit him, but now if he come unto you, receive him. jesus by his good carriage hath gotten himself the surname of Iust. These three are jews. And indeed the only men that constantly hold out to help forward the kingdom of GOD: they are men in whom I am much comforted. Those of the Gentiles that desire to be remembered to you, are Epaphras, Luke, and Demas. Epaphras is a worthy Servant of CHRIST, and the dearer ought he to be to you, because he is one of you: he striveth mightily for you in all sorts of prayers being importunate with God, that you might hold out without declining, and be more and more complete and full in the knowledge and practice of the whole will of GOD. Verse 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea, and them in Hierapolis. Verse 14. Luke the beloved Physician & Demas greet you. Verse 15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house. Verse 16. And when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans, and that you likewise read the Epistle from Laodicea. Verse 17. And I say to Archippus take heed to the ministry which thou hast received in the LORD that thou fulfil it. Verse 18. The salutation by the hand of me Paul, remember my bonds, grace be with you, Amen. For I bear him witness, that he is inflamed with great affection both for you and them of Laodicea and Hierapolis Luke also a Physician both godly and greatly respected saluteth you, and Demas. I pray you also to remember my salutations to the brethren of Laodicea: especially to Nymphas and that religious family, who for their piety and good order, are as it were a little Church. And when this Epistle hath been publicly red of you, send it to the Church of Laodicea to be red there also, together with that letter which was sent to me from Laodicea. Commend me also to Archippus your Preacher, and charge him to take heed he do not his work by halves, but as he hath received his commission from the LORD, so let him fulfil it, both by constancy and painfulness, and powerfulness of preaching. I join also my own salutation, which is written with mine own hand, and not by my scribe. I pray forget me not in this restraint. The grace of GOD as the only fair portion, be now and always with you. And my confident hope is, so it will. CERTAIN OF THE choicest and chiefest points handled in the fourth CHAPTER. HOw Masters do that which is just. fol. 157. Master's do unequally five ways. 158. Of continuance in prayer, and of such as fall away from the affections and practice of prayer, with the inconveniences of it. 159. Objections about prayer answered. 160. Of watching in prayer. 160. The door of utterance hath five things in it. 162. Five things stops the mouths of God's Ministers. 163. Christ is a mystery to six sorts of men. 163. Christ a mystery five ways. 164. The Gospel hidden five ways. 164. How Ministers must preach. 165. How the people must hear. 165. What it is to walk wisely. 166. He walks surely that observes five rules. 166. Who are without. 167. The rules of answering in respect of wicked men. 167. Six things observed concerning redeeming the time. 168. Four consideration, of the opportunity of time. 168. What time is lost: and how time may be bought again: and how time must be used when it is bought. 169. Motives to redeem time. 170. Observations concerning gracious speech. 171. The reasons why some men cannot leave their evil words. 172. What they should do to get victory. 172. Perseverance in good words as well as good works. 173. Six things concerning answering unbelievers. 173. Seven things required in answering well. 173. Four things concerning answering believers. 173. Six rules about receiving one another. 178. Whether the name of jesus may be given to any man. 179 Eight things to win the reputation of just men. 179. What hearers are like to fall away. 180. A threefold kingdom of God. 180. The privileges of the kingdom of grace. 181. Six signs to know the subjects of Christ's kingdom. 181. How men may get into the kingdom of God. 182. Why many hearers have no more comfort in hearing. 183. Who are Christ's servants. 184. The force of prayer. 185. Sorts of prayer. 185 What striving in prayer imports. 186. Eight things we must fight against in prayer. 186. Rules for prayer. 187. The misery of such as fall away. 188. The causes of falling away. 188. How many ways Christians may be said to be perfect. 189. What we must do to be perfect. 189. The arraignment of the civil honest man. 190.191.192. Twelve sorts of wrong zeal. 194. Six things in true zeal. 194. Four sorts of men reproved about Physic. 195. Three rules for our practice concerning such as we suspect in profession. 196. A religious family is a little Church. 197. Four orders in the family. 197. Of reading the Scriptures. 198. The profit of reading Scripture. and the causes why many profit not. 198. Painful Preachers many times grow idle. 199. How many ways men remember the bonds of others. 202. Of the authority of the Postscript. 202. CHAPTER IIII. VERSE I. Ye masters do that which is just and equal unto your servants, knowing that ye have also a master in heaven. THis verse belongs unto the doctrine of household government, and contains, 1. the duty of masters, 2. the reason, knowing, etc. In the duty, 1. the parties charged, (ye masters) 2. the duty required, (do that which is just and equal) 3. the persons to whom it is to be performed, (unto your servants.) Masters. All masters are charged, without difference, yea the wife as well as the husband by a Synecdoche, the greatest as well as the meanest, and the poorest must deal justly as well as they that have more means, etc. Do that which is just and equal. Doctrine from the coherence: That God that promiseth eternal things, will provide temporal things also. In the former chapter God promised the reward of inheritance to servants: here he takes order for their well being in the world, charging masters to see that they be used justly and equally. Iust. How masters do that which is just. ] Masters must do justly, and show it, 1. generally, by not requiring unjust things of them, and by choosing such servants as are just into the family, a Psal. 101.6. lest by bringing in lewd servants the rest be infected. For if it be a great injustice to bring in an infectious servant, that hath the plague upon his body, and to appoint him to work among the rest of his servants that are free from the disease, than it is much more unjust to bring in lewd servants, that have the plague sore of sin running upon them: for the presence, and counsel, and example of lewd sinners, is of more power to infect a sound soul, than is a plaguy man to poison the sound body of others. 2. More particularly, masters must do that which is just, 1. to the souls. 2. to the bodies of their servants. They must deal justly with their souls, by helping them to grace if it be possible, but at least by bringing them to the public means of grace, and by private training of them up in God's fear, by prayer and instruction. The justice they owe unto their body may be referred unto three heads: For either it concerns their maintenance, and so they must give them their portion of b Pro. 31.15. food convenient for them; or it concerns their wages, and so they must give the wages proportionable to their work, and that in due time, and without defrauding them of any part of it; or it concerns their punishment, and so the justice of the master must be showed, both in this, that he will punish their open disorders, as also that he will do it with instruction, moderation, and to profit them and the whole family. Master's do unequally 7. ways. Equal.] Master's must not only deal justly, but they must deal equally with their servants. And masters deal unequally many ways. 1 When they require inconvenient things: for though the servant must obey, yet the master sins in requiring unequal things. 2 When they impose more work than they have strength to do. 3 When they turn them away when they are sick: for it is equal that as thou hast had their labour when they were well, so thou shouldest keep them when they are sick. 4 When they restrain them of liberty for their souls. If thou have the work of their bodies, it is equal that thou take care for their souls: and if they serve thee six days, it is very equal thou shouldest proclaim liberty to them to do Gods work on the Sabbath day. 5 When they restrain and withhold their meat and wages. 6 When they send them out of their service empty, after many years bondage, and not provide that they may have some means to live afterwards. To conclude, it is not equal for the master to hear every word that men say of his servants b Eccles. 7.23. , nor is it meet they should bring up their servants delicately c Prou. 27.23. , nor yet that they should leave their callings and the whole care of their business to their servants, but they ought diligently to know the state of the herds themselves d Prou. 27.23. . Thus of the duty. The reason follows. Knowing that ye have also a master in heaven. here are four doctrines to be observed. 1 That there is no master, but he is a servant; and therefore as he would require his work to be done by his servant, so he should be careful himself to do Gods work, to whom he is a servant. 2 That God's majesty and man's authority may well stand together: Christ and Caesar can well agree: Man's government in a family, and God's government in the world, are not opposite one to the other. 3 Ignorance of God, and the accounts must be made to God, is the cause of that security, insolency, and cruelty that is in men. That it is ill to use servants ill, it will be required if they be wronged. Thus of the reason. Verse 2. Continue in prayer, and watch in the same with thanksgiving. In this verse, with those that follow to the end of the chapter, is contained the conclusion of the whole Epistle. This conclusion contains matter of exhortation to verse 7. and matter of salutation verse 7. to the end. The exhortation may be three ways considered. 1 As it concerns prayer, ver. 2.3.4. 2 As it concerns wise conversation, ver. 5. 3 And as it concerns godly communication, ver. 6. Concerning prayer, two things are to be observed. 1 How we must pray, or the manner. 2 For what, or the matter. In the manner three things are required: 1. perseverance, 2. watchfulness, 3. thankfulness, ver. 2. In the matter is further added, 1. the persons for whom, praying also for us: 2. the things for which, that God may open, etc. ver. 3.4. Continue in prayer. Of continuance in prayer. The doctrines implied in these words are four. 1 That our mortal condition is a condition of singular vanity, in that the best of God's servants are ever wanting something. 2 That long prayer of itself is not blameworthy. Christ continued all night in prayer. 3 That prayer is of perpetual use in the life of a Christian. 4 That to pray by fits is not God's ordinance, neither that he requires, nor that he will accept. The doctrine expressed in these words is threefold. 1 That we must hold out and pray still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and never give over prayer till we give up our souls into God's hands. 2 That we must pray upon all occasions, for health, wealth, success in our calling, preservation of our estates, the blessing of God upon the word, Sacraments, reading, etc. for pardon of sin, salvation of our souls, ever stretching out our desires to all the opportunities and callings to prayer. 3 We must be instant in prayer, set all aside for prayer, wait upon it, for so the word is rendered, to wait, Act. 10.7. Use. Is first for reproof of such wretched men as pray not at all, job 21.14. Secondly, Of such as fall away from the affection and practice of prayer. for reproof of such as make apostasy from the affections and practice of prayer: and this is a fault in carnal men that fall from temporary faith; or in God's children, that by the deceitfulness of sin and Satan, give over their affections and careful diligence in prayer. For the first sort, we must know, that when such men lose their joy and delight in the word, they lose also their care in prayer: but they must know they do it not without singular danger; for now that hearing and prayer are laid aside, seven devils worse than that one cast out by acknowledgement, may enter in: yea that they may fall from these affections into a reprobate sense; yea, which is worst, they are in danger of the sin against the holy Ghost, and the more if they grow to hate prayer and despite God's grace in his children: and therefore they should be advised with all speed to repent with sound sorrow, and beseech God to forgive them, if it be possible, the thoughts of their hearts. And as for such of God's children as are decayed and fallen away from the power and practise of prayer, they should be wakened and remember themselves, both by considering the hurt they bring upon themselves, and the remedies for their recovery The hurts befallen them by this apostasy are such as these. The hurts that follow the apostasy from the power and practice of prayer. 1. The loss of the comforts of the sweet presence of God. 2. They put on a kind of image of the old Adam again, they look as if they were no better than carnal people, they return in many things to the filthiness they had forsaken, they form themselves to the courses of carnal wisdom, and too much like the world and the sinful profits and pleasures of it. 3. Faith and love are more and more enfeebled, less sense of God's presence, and less love to God's children. 4. They bring upon themselves a tedious dislike of the means of salvation, besides the danger of many temporal judgements. For remedy of this great inconvenience, they must do three things. 1 They must purge by godly sorrow and fasting. 2. They must labour to reduce themselves unto an holy order of living, both by a daily course of examination by the Law, and also by the consecration of themselves to the constant and orderly practice of all Christian duties. 3. They must by daily importunity beseech God to give them again the words and affection of prayer: and all this they should do the more speedily, because if by long dwelling in apostasy they provoke God, though by repentance they recover themselves again, yet the joys of God's spirit, or the great measure of them, may be lost, so as they shall never recover the joy of their salvation all their days. Objections about prayer answered. 3. This Doctrine may serve for encouragement to many of God's poor servants, against all the doubts and fears of their own hearts, these need only better information, for their discouragements arise from mistake, as may appear by their objections. Object. I have much hardness of heart before I go to prayer. Sol. 1. So had David in the entrance into many of his Psalms, yet he recovereth and exulteth exceedingly before the end. 2. Hardness of heart that is felt and mourned for, is no hindrance to the success of prayer. 3. Therefore thou hast more need to pray, for prayer is as a fire that melts the leaden hearts of men. Object. I want words when I come to pray. Sol. 1. Go to Christ, and beseech him to teach thee to pray, and pray God to give thee words that hath commanded thee to take unto thee words e Luk. 11. Hos. 14.3. . 2. Be more in the examination of thy heart and life by the law. 3. The Spirit helps our infirmities, when (for words) we know not how to pray as we ought f Rom. 8.26. . 4 The foundation of God remaineth sure, and is sealed; if thou but name the name of the Lord g 2. Tim. 2.20. , with uprightness, desiring and resolving to depart from iniquity, he may have an infallible seal of salvation, that but nameth the name of God in prayer as the word is in the original. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Object. But I doubt of audience. Sol. 1. Consider God's nature, commandment, promise; his nature, he is a God that heareth prayers h Psal. 95.2. , his commandment, for he as peremptorily gives his commandments to pray, as he doth any of the ten Commandments, and therefore will certainly accept of what he so earnestly commands; his promises also are to be collected and considered as they lie scattered in several Scriptures: He will be near unto all that call upon him in truth. And his ears are open to the prayers of the righteous etc. Only be thou careful that thou lie not in any presumptuous sin, and that thou turn not away thine ear from hearing the law, and that thou allow not thine own heart in wrath o● doubting, for these and such like are great lets of Audience. Object. I have prayed long and often, and yet I am not heard. Sol. 1. God sometimes doth of purpose defer to grant, that so he might compel them to continue to pray. 2. Consider the things thou prayest for, whether they be such things as God will ever grant; For if we ask amiss, or only for fleshly things, or to spend upon their lust's God will never hear i jam. 4.1.2.3. . 3. God hears divers ways, for sometimes he granteth not what is asked, but giveth what is answerable, to it or better, so he heard Christ Heb. 5.7. Thus of continuance in Prayer. Watching in the same. Of watching in prayer. D. Watching is needful unto prayer k Mat. 26. Luke. 21.36. 1. Pet. 4.8. , for explication whereof we must know that watching is taken 2. ways, either literally or metaphorically; Literally and so is either a judgement or a Duty, watching as a judgement, is when God brings upon wicked men the terrors of the night, or for chastisement of his servants, holds their eyes waking as a duty, watching, is a voluntary restraining of our eyes from sleep, and spending of the whole or part, of the night in holy employments. Thus the Church kept the night of the Passover holy, Exod. 12.42. Thus Christ watched Math. 14.23.25. Thus Paul 2. Cor. 11.23. Thus David Psal. 139.18. And this watching used by God's Children was either ordinary or extraordinary. Ordinary watching is nothing but a sober use of sleep, in which we ought to be moderate as well as in eating and drinking. Extraordinarily Gods Children have been used to watch either upon occasion of great judgements l Lam. 2.19. Isay. 26.9. Psal. 102.7. Mark. 14.38. , or for preparation to some great business. Thus Christ would spend whole nights in prayer; thus he watched before his passion. Or when they have lost the benefit of Christ's presence, Cant. 3.1. and all this they have done with great success, for their reins have taught them in the night m Psal. 16.7. and their souls have been full as with marrow n Psal. 63.5.6. ▪ But we may justly complain and take up the words in job 35.10. But none saith where is God that made me, even the God that giveth songs in the night? But it is spiritual watchfulness that is here specially required, and it is nothing else but a Christian heedfulness, observation, and consideration, both for prevention of evil, and embracing of the means, ways and opportunities of good. And thus we must watch, first our own hearts, to spy out where any spot of spiritual leprosy in thoughts or affections breaks out, to heal it in time. Secondly the practices of Satan, that we be not ensnared with his spiritual baits and methods. Thirdly the ways of God: if any mercy appear, or fountain of grace open, to snatch up our incense, and run presently to God's Altar, and offer with our sacrifice the calves of our lips; or if any threatening arrest us or judgement befall us, to make our peace speedily and fly from the anger to come. Fourthly, the coming of Christ either by death or judgement, specially we should watch upon whom the ends of the world are come o Luk. 21.36. , But that which is here principally meant, is watching unto prayer, and thus we had need to watch, 1. to the means to get ability to pray. 2. To the opportunity and occasions of prayer. 3. To the success of it, to take notice of God's answer, and our speeding, waiting upon God till he give a blessing, or if God hide himself to sue out an atonement in Christ. Thus of Watching. With thanksgiving. D. 1. When we have any suits to God for what we want, we must carefully remember to give thanks, for mercies received: and particularly for all God's mercies in prayer p Phil. 4.7. 1. Thes. 5.16.17. . 2. In that the Apostle so often urgeth the duty of thanksgiving, it shows that naturally we are exceeding unthankful for the mercies of God, and that few of us are careful to yield God constantly this sacrifice. 3. There are divers kinds of thanksgiving, or divers ways of thanking God. For men give thanks, 1. By receiving the Eucharist which is called the cup of blessing q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 10.16. Psal. 50. ult. . 2. By obedience of life, for he that will truly offer praise unto God must order his ways aright. 3 By opening our lips to sound forth his praise, and thus God's name is honoured, both by the thanks or praise 1. Of celebration when we tell of God's mercies to others. 2. Of invocation when we speak of God's praises to God himself in prayer, this is here specially meant, and of this I have entreated before at several times, out of other places of this Epistle. Thus much of the manner how we must pray, The matter follows, and first of the persons for whom we must pray. Praying also for vs. In General I observe three things, 1. That we ought to pray one for an other. 2. That one great means, to get a large heart in prayer, and the perseverance in the practice of it, is to endeavour after tender and affectionate desires to help others by prayer. 3. That Christians should desire the prayers of others, as carnal men make use of their friends to get their help for wealth, offices etc. So should Christians improve their interest in the affections of their friends by seeking prayer of them. Also] It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together, and so notes that it is not enough to pray for others but we must pray with others, and mutually help one another by faith, knowledge and prayer. For us] Here I observe 4. things. 1. That the greatest in the Church need the prayers of the meanest. 2 That in hearing prayer God is no accepter of persons, he is as well willing to hear the Colossians prayers for Paul, as hear Paul pray for the Collossians. 3. It is the duty of the people to pray for their ministers. Note 4 It is to be observed, That he wisheth them to pray for other Preachers as well as for himself, there may be a spiritual pride in desiring the prayers of others, he did not envy that others should have room in the hearts of others as well as he. Thus of the persons for whom. The things for which are two ways to be considered, 1. As it is briefly laid down. 2. As it is more largely explicated. It is laid down or propounded in these words that God would open to us a door of utterance, and is explicated in these words that follow, by the subject, reason and end. A door of utterance] There are divers doors in the Scripture, in the metaphorical acceptation of the word. There is the door 1. Of admission, into the functions of the Church, joh. 10 1. 2. Of life, and the door of life is the womb of the mother, job. 3.10. 3. Of protection, and so to be without doors and bars is to be without defence and protection, jer. 49.31. 4. Of grace and regeneration, joh. 10.7.9. Psal. 24. ult. revel. 3.8. 5. Of death and judgement, job. 38.17. Act. 5 9 jam. 5.9. 6. Of glory, revel. 21.12. Lastly there is a door of gifts as of knowledge revel. 4.1. Prou. 8.33. Of faith Act. 14.27. Of utterance, 1. Cor. 16.9. So here the door of utterance comprehends 5. things. 1. Liberty and free passage to preach the Gospel's▪ 2. Opportunity. 3. Power of preaching. 4. Courage and boldness, with full vent to rebuke men's sins, and reveal all God's counsels without fear of any man's face. 5. Success, even such utterance as will open a door into the hearts of the hearers, so that to pray for the opening of the door of utterance, is to pray for liberty, opportunity, power, courage and success. Use. Is first for ministers and then for the people; Ministers may see here what it is that specially makes a happy Pastor, not living countenance of great men etc. but liberty, courage, power etc. And it greatly taxeth four sorts of Ministers. 1. Dumb Ministers, that utter nothing. 2. Fantastical Ministers that utter the falsehood of their own brains, that speak their own dreams, and from the vanity of their own hearts, and seek out for the people only pleasing things, daubing with untempered mortar. 3. Idle Ministers, that utter not all God's counsel, for matter or for time, speak but seldom to the people, preach not in season and out of season. 4. Cold Ministers that seek not the power of preaching, strive not to approve themselves in the sight of God and to the conscience of men. The people also should make conscience of their duty, they may learn from hence, what to pray for, and should daily with importunity, beseech God to give this wide door of utterance to their Teachers. Before I pass from the matter he prays for, I must note a doctrine lies secretly lodged within the same, we may find in the end of this verse, that the Apostle was in prison, and yet he doth not desire to have the door of the prison open, but the door of his heart open to utter the mystery of Christ, Noting that it is a greater want, to want the liberty of his ministry, in respect of utterance, than it is to want the liberty of his body in respect of the prison. We should take notice of this for divers uses: 1. For thankfulness, if there be a door of utterance opened in God's house. 2. For prevention of all things (as much as lieth in us) that might stop the mouths of Gods faithful ministers. There are five things that stop the mouths of ministers in general: Five things stop the mouths of God's ministers. 1 Ignorance and presumptuous sins in the ministers themselves; for polluted lips are no lips of utterance: the lips of the minister should be touched with the coals of knowledge, zeal, and mortification. 2. The sins of the people many times put the Teachers to silence: the rebellion of the house of Israel made Ezechiel dumb, that he could not preach, Ezech. 3.26.24.27. 3. The violence of persecutors prevails often to shut the wide and effectual doors of powerful preaching, 1. Cor. 16.9. and therefore we should pray that God would deliver his faithful ministers from unreasonable and absurd men, 1. Thess. 3.2. 4. Discouragement and fear silence many a minister in respect of the life and power of preaching, 1. Cor. 16.9.12. Heb. 13.17. Lastly, human wisdom not only lets the people from the profit of hearing, but likewise it lets the minister from the power of preaching. God would.] Doct. 1. The hearts of ministers, yea of the best ministers, are naturally shut; they have no gift to profit withal, but they have received it: and who is sufficient of himself for these things? Doct. 2. 'tis God only that opens unto men the door of utterance; 'tis he that makes the heart of the Priest fat, and creates the fruit of the lips to be peace: he openeth, and no man shutteth; and shutteth, and no man openeth: and it should teach them less to fear men and their rebukes, and the less to care for the rage of the oppressor: for if he will give liberty, who can restrain it? and if he will silence, who can enlarge? Even unto vs.] This manner of speech notes either his humility, or his restraint in prison, or the difficulty of utterance. His humility it may note in this sense, that howsoever he hath been a blasphemer, or persecuter, etc. yet that God would be pleased to honour him and his work so much, as give utterance even to him and such as he is. His restraint in prison it may import also, and so his desire is they should not pray only for ministers that were at large, and enjoyed peace, but also even for him and such others as were in prison; for a godly Preacher will not be idle, no not if he come into prison: and thus also it notes, that the wisest men of themselves are not able to teach with power and profit the simplest and meanest men; an Apostle cannot teach a prisoner, without God's special aid and blessing. These words may note also the difficulty of utterance, as if he should say, you had need to pray not only for ordinary, but extraordinary ministers. Thus of the thing prayed for, as it is briefly propounded. Secondly, it is enlarged, 1. by the subject, 2. by a reason, 3. by the end. The subject of the utterance is the mystery of Christ. To speak the mystery of Christ. How Christ is a mystery to 6. sorts of men. ] Christ is a mystery to the Gentiles, to the jews, to Heretics, to Papists, to carnal men, yea to godly men. It is a mystery to the Gentile that there should be a Saviour: To the jews, that salvation should be in the Carpenter's son: To the Papists, that he should be the Saviour alone: To the Heretics, that he should be a Saviour in both natures: To the carnal man, that he should be a Saviour in particular to him: And to the godly man, that he should be such a Saviour. Christ a mystery 5 ways. But to express this more particularly, Christ is a mystery five ways: for there are mysteries 1 In the person of Christ: for what tongue can describe the supercelestial union of his natures, or the treasures of wisdom and knowledge, or the fullness of the Godhead that dwells in him bodily? 2 In his life and death. The world could not comprehend the books that might be made of the wonders of his birth, life, and death. We may see in that that is written what to adore; for in this world a perfect knowledge we shall never attain. 3 In his body, which is the Church: for who can declare his generation? or express the secrets of his power and presence, in filling her, who himself is her fullness, and filleth all in all things? or describe the manner of the union between Christ and his members? Is not this a great mystery? 4 In the Sacraments of Christ: The holy invisible presence of God is a mystery: the communion of the body and blood of Christ, not locally or by contact, and yet truly, is a mystery: the seal of the holy spirit of promise upon the hearts of believers, in the due use of the Sacraments, is a mystery. The spiritual nourishment that comes to the soul by such secret and hidden passages invisibly, is a great mystery. 5 In the Gospel of Christ. And by the mystery of Christ in this place I think is meant the Gospel of Christ: and it is called a mystery because of the hiding of it. If you ask me where the Gospel hath been hidden; I must answer, it hath been hidden, The Gospel hidden five ways. 1. in the breast of God from all eternity: 2. in the shadows and types of the ceremonial Law, which was the jews Gospel: 3. in the treasury of holy Scriptures: 4 in the person, obedience, and passion of Christ, who was the substance of the Mosaical Ceremonies, and the quintessence of all evangelical doctrine: 5. in the hearts of Christians. If you ask me from whom it was hidden; I answer, not from the elect, for God by preaching revealed it unto them in due time; but from wicked men, but with great difference: The Gospel hidden from the wicked diversly. for to some there is no Gospel at all given, as to the Gentile; to some not given plainly, as in those congregations of Israel, to whom this evangelical loaf is not divided, though in the whole lump it be given: to some not given in the power of it, for though they hear the preaching, yet by reason of mixtures, carnal wisdom, or ignorance, and confusedness in the Teachers, there is little power in it: to some not given internally, though externally they have means in the plenty and power of it. If you yet ask me what causeth this hiding of the Gospel from such as live even in the light of it; I answer, it is either Why wicked men cannot see the Gospel. 1 The vail of their own ignorance. 2 The powerful working of the God of this world to blind them, 2. Corinth. 4.4. 3 The custom in sin, and customary abuse of pleasures and profits. 4 The secret judgement of God, either because he will have mercy on whom he will have mercy, or because men have been touched and reject Gods call in the day of salvation, or because they have presumptuously abused Gods promises, to make them ba●ds for sin. The uses follow. Is the Gospel a mystery? it should teach us 1 To esteem God's ministers, seeing they are dispensers of God's mysteries, 1. Cor. 4.2 2 To strive by all means to see into this secret, accounting it our wisdom & understanding, to gain the open knowledge of this secret doctrine, Eph. 1. 8.9. but because every vessel is not meet to bear this treasure, we should get a pure conscience to carry this mystery of faith in, 1. Tim. 3.9. 3 To account our ears blessed if they hear, and our eyes blessed if they see: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is a great gift of God to know the mystery or secrets of this Kingdom, Mat. 13.11. etc. 4. In compassion to the souls of many thousands in Israel, to pray for utterance to publish more powerfully, not the common things but the secrets of the Gospel, Eph. 6.19. there is need not of more preaching but of more powerful preaching. For which even I am in bonds] either at Ephesus as Dionysius thinks, or at Rome as Caietan and others think, Here are 5. things to be observed. 1. That the truth of the Gospel ought to be so dear unto us, that we should be content to suffer for it. 2 We should be willing to suffer, the extremest and basest things, as here even bond, and therefore much more the speaking against of sinners. 3. As any Ministers are more faithful, they are in more danger, to be troubled and molested. 4 Crosses should inflame us so much the more to sincerity, he is more eager after utterance, now that he is in bonds. 5. The cause not the suffering makes the Martyr, not every one in bonds is a Martyr, but when it is for the Gospel, men may suffer for their indiscretion and sin. Vers. 4. That I may utter it as it becometh me to speak. That I may utter it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may manifest it. D. Sound preaching is the manifesting of the mystery of Christ, this Doctrine as it shows the profit we may get by preaching so it maintains plain teaching, and reproves such as would be Doctors of the law, and yet understand not of what they speak, they darken the texts they speak of. It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] D. As good not preach as not preach the Gospel of Christ, we do nothing if our people understand not the mystery of Christ, but remain still ignorant of the favour of God in Christ. As it becometh me to speak.] D. It is not enough to preach, but we must so preach as becometh the mystery of Christ, How Ministers must preach. and to preach so is to preach with power 1. Thess. 1.5. with instance and all watchfulness 2. Tim. 4.2.3.5. with patience and all constancy with fear and fasting 1. Cor. 4.9.2. Cor. 6.4.2. Cor. 4.8. with assurance of Doctrine 2. Cor. 4.13. with all willingness, 1 Cor. 9.16.17. with all faithfulness, 1. Cor. 42. with all zeal knowing the terror of the Lord, persuading, exhorting, beseeching, 2. Cor. 5.11. 1. Thess. 2.12. approaching themselves in the sight of God, to the conscience of the hearers, 2. Cor. 2.17. and 4.1.2. with all holy, just, and unblamable behaviour, 1. Thes. 2.11. Thus do not they preach that are Neophites, young Scholars, rash, scandalous, or dote about questions, and logomachios, or fables and vain disputations which breed strife, and questions rather than godly edifying, nor they that come with wisdom of words and the enticing speech of man's eloquence, 1. Cor. 1.11. and 2.1.4. All this may teach Ministers by reading, prayer, and preparation to be with their God, before they come to speak to God's people, it may terrify careless Ministers, woe unto thee if either thou preach not, or not as becometh the mystery of Christ, 1. Cor. 9.16. It may comfort good Ministers, for if God stand upon it to have his work thus done, he will certainly pay them their wages, yea if Israel should not be gathered yet their wages should be with God, and their work before him. Lastly if Ministers must preach as becometh the mystery of Christ, How the people must hear. the people must hear as becometh the mystery of Christ, with attention, constancy, patience, reverence, in much affliction, as the word of God, with sincerity, hungering appetite, and fruitfulness. Thus of the first branch of the exhortation. Vers. 5. Walk wisely towards them that are without and redeem the time. These words are the second part of the exhortation, and concern wise conversation. Walk] This is a metaphor borrowed from travelers, and notes both action and progress; hearing, and talking, and commending of God; servants will not serve turn, but we must both practise and proceed. There is a double race in the life of a man, one natural, the other voluntary, the one is the race of life, the other is the race of holy life, in the first men must run whether they will or no, and come to the end of it: But the other will not be dispatched without great endeavour and constancy. As the most of us order the matter, the natural race of life is almost run out, before we once enter the lists of walking in the race of holy life, yea Gods children are so apt to sleep and sit still and tire, that they need to be excited and called upon and encouraged in their race. Walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] A Christian is a peripatetic, so is Christ, so is the Devil, so are Heretics, so are Apostates, so are worldly men, Christ walks in the midst revel. 2.1. The Devil walks in the circumference round about job. 1. his motion is circular, and therefore fraudulent, and dangerous. The Apostata walke● backward. The Heretic walks out on the right hand, the worldly man walks on the left hand, enticed out of the way by worldly profits, pleasures, and lusts, Only the true Christian walks forward. Wisely] Wisdom of conversation must be considered two ways, 1. Generally. 2. With limitation to the respect of them that are without. What it is to walk wisely. In general to walk wisely hath in it 4. things. 1. To walk wisely is to walk orderly, and the order of conversation hath in it 2. things▪ 1. A due respect of the precedency of things so as we must first provide for heaven, and then for the earth, first learn to die and then to live, first serve God and then ourselves, and other men; first care for the soul and then for the body, first seek the kingdom of God and the righteousness thereof, and then outward things. 2. It hath in it a careful attendance to our calling with diligence, and constancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and patience 1. Cor. 7.17. 1. Thess. 4 11.12. & 2. Thess. 3.6.11. to walk inordinately is to walk unwisely. 2. To walk wisely is to walk speedily, walk in the light while you have the light, lose no opportunity, delay no work in harvest, job. 12.35. 3. To walk wisely is to walk uprightly and that for matter in the newness of life Rom. 6.4. And for manner exactly, precisely, circumspectly, Ephes. 5.15.16. 4. To walk wisely is to walk surely, and he walks surely. He walks surely that observes 5. rules. 1 That will live where he may have means for his soul, as well as his body, he will not live in darkness, but desires to be where he may have the greatest light. 2. That makes the word the rule of his actions, and is sure of warrant from the Scripture for what he doth Deut. 4.5.6. this is to walk in the law, Psal. 119.1. according to the rule Gal 6.16. 3. That will not live under any known threatening, will not venture to go on with wrath hanging over his head, he is none of those fools, that will not understand though the foundations of the earth be moved Psal. 82.5. 4. That walks by faith and not by sight 2. Cor. 5.7. trusts not in things that may be seen, which are mutable, but labours to be clothed with the garments of Christ's righteousness, he walks not wisely that walks nakedly, revel. 16 15. And for manner of assurance, he that is a wise man when he sees how careful the men of the world are to make every thing sure, and what stirs there are for certainties in the things of the earth, he will not rest in probabilities for his soul, or in common hopes or presumptions, but will strive by all means to make his calling and election sure, he will not be led in a fools paradise, and stand to the venture of his soul upon carnal conjectures Pro. 24.5. 5 That walks in the way of the lest and not of the most, he will not be led by the example of the multitude, or frame his life according to the commonest opinions etc. 2. Cor. 12.15. Phil. 3.16. Thus of wisdom of conversation in the general, here it is limited to conversing with one sort of men viz. Those that are without. Towards them that are without] Without are first all infidels, Who are without. that live without the Church of Christ. 2 All Hypocrites that mind nothing but the gailding of the outside. 3 All wicked men in general, that live without God, without Christ, without hope in the world, 1. Cor. 5.12.13. Luk. 13.25. Revel 22.15. Here are two things I will but briefly touch, 1 That a Christian should be more careful, how he behaves himself before wicked men then before godly men. Note. 2 It is to be noted that he saith not with them but towards them, it is one thing to walk with them and an other thing to walk towards them, the one notes a voluntary consorting with them, this the Apostle allows not, the other notes a behaviour that is well framed when through necessity, and calling we must have to do with them. But the main thing is what we must do, The rules of conversing in respect of wicked men. that we may carry ourselves justly towards wicked men? That this may be distinctly understood, wicked men may be two ways considered, first as Spectators of our conversation, Secondly, as parties in conversing. As they are Spectators and observe us, there are 4. things which in godly discretion, we should make to shine before them. 1 All good faithfulness in our calling, 1. Thess. 4.11.12. 1. Tim. 6.1. 2 All humble subjection to those in authority showing all meekness to all men, Tit. 3.1 2. 3 A mortified course of living, the Gentiles will say of such they are the seed of the blessed of the Lord, Isay. 61.9. 4 Concord and holy love amongst ourselves, doing all things without reasonings and murmurings, Phil. 2.15.19. As they are parties in conversing they are two ways to be considered. 1 As they are evil men, but not injurious and evil to vs. 2 As they are both evil men and injurious to vs. Towards the first sort our wisdom of conversation must be showed, 1 In the due observation of the circumstances, of lawful things, for all lawful things are not to be done at all times, and in all companies, and in all manners, indiscretion herein doth much harm every where. 2 In the skilful applying of ourselves, to win them making use of all opportunities, and speaking to them with all reverence, deliberation, compassion instance etc. As may become the majesty of God's truth and ordinances. 3 In the shunning of conceitedness, perverseness, frowardness, and such like things, as do marvelously provoke a carnal mind, but approve ourselves in all meekness of wisdom, It is a great wisdom in the use of our knowledge, to express a constant meekness, jam. 3.13. 4 In avoiding evil, 1. to them, 2. to ourselves. To walk wisely in avoiding evils to them, is to be careful that we put no stumbling block before the blind, but cut off all occasions of reproaching or blaspheming. In avoiding evil to ourselves by them, we must look to three things: 1. That we be not infected or defiled by their company, either by needless presence, or by any kind of consent to or approbation of their evils. 2. That we be not beguiled by committing ourselves to them, and trusting fair pretences, job. 2.24. 3. That we yield not to them to satisfy them in the least sin: for 'tis not yielding will draw them, but a pure conversation with fear, 1. Pet. 3.12. Towards the second sort of wicked men, viz: those that are evil, and are or are like to be injurious to us, our wisdom of conversation lieth in two things. 1 In a wise demeaning of ourselves when they do wrong or persecute us, showing all firmness and undaunted constancy, patience, reverence, meekness, clemency, and good conscience, 1. Pet. 3.13.14.15.16. 2 In a discreet prevention of our own trouble as near as we can. This wisdom jacob showed in his dealing with his brother Esau, when he came out against him with four hundred men, Gen. 32. And Samuel, when he went to anoint David, 1. Sam. 16. And Hushai when he saluted Absalon, 2. Sam. 26.15. And our Saviour Christ, when he answered the tempting dilemmaes of the malicious jews. And Paul in his answer to the people about the high Priest, Act. 23.4. And when in the mutiny he cried out he was a pharisee. Act. 23.6. It is noted as a wisdom in the prudent, in evil times to be silent, Amos 5.13. 'tis not good provoking evil men, nor safe to pull a Bear or a mad dog by the ears. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'tis the true ambition of a Christian, to meddle with his own businesses, 1. Thess. 4 11. For conclusion, as we have seen what it is to walk wisely in the affirmative, so we must be informed what this wisdom hath not in it. It hath not in it a relinquishing of piety or holiness in the whole, or any part, to keep peace with wicked men, Heb. 12.14. It hath not in it a forsaking of fidelity in the discharge of our duties. Amos must not leave the Court, though Amaziah tell him it is his wisest way. M●chaiah must not flatter Ahab because the 400. Prophets did. Lastly, to walk wisely is not to walk craftily and deceitfully; for such wisdom of serpents is required, as may stand with the innocency of Doves. Redeem the time.] To redeem signifies either to recover what is lost, or to buy what is wanting. It is usually a metaphor borrowed from Merchants buying and selling of commodities. Time signifies either space of time, or the opportunity of time: both may be here retained. In general, as time is taken for space of time, there are divers things may be observed. Six things observed concerning the redeeming of time. 1. That time is a commodity. 2. That a Christian is a Merchant by calling. 3. That as any are more wise, the more they know the worth of time, Eph. 5.15.16. 4. That a Christian finds the want of time. 5. That if he were provident, time for holy duties might be bought. 6. Not to trade for time is a great fault, and yet an usual fault, and comes to pass because men have no stock of grace to employ, or they have never served a prenticeship to learn how to use time, or else they have had such extraordinary losses, they cannot set up again; they have so often made shipwreck of time by miss spending it, that they cannot now well set themselves in a course to use it well. Again, if time be taken for opportunity, we may observe Four considerations of the opportunity of time. 1 That there is a season, an opportunity, a due time: God hath his harvest for judgement, Matth. 13.30. his season for temporal blessings, as for the dew of heaven, and the fruits of the earth, Act. 14.17. so he hath for the manifesting of his will by preaching, Tit. 1.3. for justification, Rom. 3.26 fo● the testification of our justification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 2.6. for mercy, and deliverance▪ and the help of Zion, Psal. 102.13. and for salvation spiritual and eternal, 2. Cor. 6.2. Finally, there is a season both for man to do good, Psal. 1.3. and to receive good, Isa. 55.8. 2 That this opportunity is not obvious, not ordinary, nor easy, and every where to be had. Every day in the year is not the Fair day, nor every day in the week the Market day. 3 When opportunity is offered, we must not neglect it, or lose it. Ministers must preach while the door is open: the people must walk while they have the light: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12.11. Serving the opportunity. so we must all pray in every opportunity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 6.18. Luk. 21.36. 4 We must advantage ourselves by spiritual opportunities, though it be with our loss and pains. We should not think much to be at some loss for God's wares, as well as mens; and we must be content to travel as well to the market of our souls, as of our bodies. In particular, concerning redeeming of time, consider 1. what time is lost, 2. how time is to be redeemed, 3. how it must be used when it is redeemed, 4. the uses. For the first, What time is lost. all time is lost, that is spent idly, or in the superfluous feeding of nature, either by food, or sleep, or in ill company, or in the service of sin, and the lusts of the flesh, or in the service of the world, or superfluous cares about profits, or icies about pleasures; yea the time is lost that is spent in God's worship, where it is done idolatrously, superstitiously, ignorantly, carelessly, hypocritically, etc. For the second, we must distinguish of times, and the persons that have time to sell, and the kinds of redeeming. There is time past: this cannot be brought back again by any price; but yet we may contract with time present, for some allowance towards the loss of time past. There is also time to come. How time may be bought again. And here is first a time of glory to come, and a great bargain to be made: and for the buying of this, heaven must suffer violence, and we should throng and crowd into the market to procure it, by prayer, hearing, faith, almesdeeds, etc. For though it be only Christ's merits that deserves it, yet these things we must do for the assurance of it. Besides, there is a time of sorrows to come: as sure as we have had our days of sin, we shall have days of sorrow and torment. This time is to be bought out with repentance, watching, fasting, praying, strong cries, by all means endeavouring to make our peace, and fly from the anger to come. But time present is the commodity we are with all carefulness to redeem. The devil and the world have time, our callings have time, and God is a great Lord of time. Time out of the devils hands and the worlds must be redeemed, by violent ablation: time from our callings we must redeem by permutation, only making an exchange, and allowing time for godliness. In the first and chief place, time of God we must buy, both the space of time to repent in, and the opportunity of time, both for the giving, and the efficacy of the means: and for this we must both offer and tender the sacrifice of Christ, to pacify for time lost, and procure acceptation; and also we must offer up ourselves, souls and bodies, upon the service of opportunities, humbling our souls to walk with our God. 3 When we have bought time, How time must be used when it is bought. we must be careful to use it well: and herein a principal respect is to be had unto the soul; for all this merchandise is for the use of the soul especially, and for religious ends. And thus we must spend some time in mortification, 1. Pet. 4.1.2. and some part in searching the Scriptures, lest that be said of us which was said of the jews, that whereas concerning the time they might have been teachers, they did need again to be taught the very principles, they were so in expert in the word of righteousness, Heb. 5.12. Much time should be spent in the works of piety, abounding in the work of the Lord as we abound in time. Some time should be spent in works of mercy, both spiritual (instructing, comforting, exhorting, admonishing, etc.) and corporal, (in feeding, clothing, visiting, etc.) Generally our time should be spent in well doing, Gal. 6.9. And as for time for worldly businesses, we should observe the Apostles rule: They that have wives should be as they that have none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use the world as though they used it not, for the fashion of the world goeth away, 1. Cor. 7.29.30. The use of all is for reproof of the most of us: for some of us sin against the seasons and opportunities of God's grace, some against the very space of time. Men transgress against opportunity two ways; first, by ignorance of the signs of the seasons, Matth. 16.3. secondly, by a wilful neglect of the opportunity of grace when we have them. There are many things might move us to redeem the time in this respect. Motives to redeem time. 1. We have our times appointed, and the bounds of our habitation assigned, Act. 17.26. 2. The times will not be always fair; there are perilous times, times of sorrow, anguish, sickness, tentation, want, loss, fear, perplexity, yea we may purpose, promise, expect time of healing and curing, when we shall be deceived, and find a time of trouble, jer. 14.19. Besides, Christ in the opportunities of grace is but a little while with men. There is a prime of a man's life, yea a prime of every man's ministery, joh. 7.33. Further, the Kingdom of God in the mercies of it may be wholly taken away, if we bring not fruit in time of fruit, Matth. 21.34.41. Lastly, this is a very provoking sin: for if God give a space to repent, and men will not know the day of their visitation, most an end God casts such into a bed of affliction, after they have stretched themselves upon the bed of security, revel. 2.21.22. Luk. 19.43.44. Yea many of God's children are greatly to blame, in neglecting the opportunities of assurance of grace: and therefore because they are so careless in making their calling and election sure, this forsaking of the promise of God is scourged afterwards with comfortless sorrows, arising from such a sense of their corruptions, as makes them for a long time seem to be deprived of all grace and mercy, Heb. 4.1. Again, many men sin egregiously against the very space of time, in that they have much leisure and time, and fill it up with little or no good employment. Their estate, that have means to live without labour, is usually accounted an estate of great ease and happiness. But indeed it is an estate of much danger: for the men that abound in time without employment, are liable to many temptations and lusts; beside, they are subject to almost continual hardness of heart and deadness of spirit: for it is the labouring servant that enters into his master's joy. Add, that men that abound with leisure, are easily drawn by the enticements of ill company, and much entangled with the sports and pleasures of the world. Sometimes such persons grow into great habit of suspiciousness, waywardness, filled with worldly passions and discontentments: sometimes they prove great meddlers in other folks business. The remedy for these persons, whether men or women, is to exercise themselves in some kind of profitable employment, and to labour so as some way to see the fruit of it, to eat their own bread; but especially they should be abundant in the work of the Lord, they should double their employment in reading, hearing, conference, mortification, mercy, etc. Thus of wise conversation. Let your speech be gracious always, and pondered with salt, that ye may etc. Godly communication is here exhorted unto: and for order, here is a precept, Let your speech etc. 2. the end of the precept, that ye may know how &c. In the precept concerning our speech observe, 1. the properties of speech, which are two; 1. they must be gracious, 2. powdered with salt, and then note the continuance how long the precept is in force, and that is always. In general we so hear that we must look to our words as well as our works, and therefore they are far wide that say their tongues are their own who shall control them Psal. 12.4. From Coherence I observe, that he walks not wisely that talks not wisely, for evil words corrupt good manners, neither may he be accounted an honest man of life that is an evil man in tongue. The use is for trial for if God make us new Creatures, he gives us new tongues, and if he turn the people to him by true repentance, he doth return unto them a pure language, Note Zepha. 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this man's religion is in vain. Let] It is not arbitrary (we may look to our words if we will) but it is a ●lat precept and so a matter indispensible. Your] God is no respecter of persons, he forbids ungracious wanton and idle words, in Gentlemen and Gentlewomen as well as in poor men and labourers, he dislikes it in Masters and Parents, as well as in Children and Servants, it is as ill for the Master to spend his time in idle talk etc. as for the Servant. Gracious] Our words may be said to be gracious 3. ways. First if we respect the cause. Observations concerning gracious speech. 2 If we respect the subject. 3 If we respect the effect. In respect of the cause good words are well said to be gracious, 1 Because they flow from the free grace of God without our merit: for we do not deserve so much as to be trusted with one good word. Reason yields us conceits and nature an instrument to speak by, Note but it is the God of nature that of his free grace gives us good words. 2 Our words ought to proceed from some grace of God in the heart, as from knowledge, faith, joy, sorrow, love, fear, desire etc. and in this sense when they are in the tongue, carry still the name of the fountain whence they flow. Again, our words must be gracious in respect of the subject, the matter we must talk of, must be of good things, or religious matters, words of instruction, comfort, faith, hope etc. but especially our words should be seasoned with the daily memory and mention of God's grace to us in Christ a Psal. 40.11. . 3. Our words ought to be gracious in respect of the effect such as tend to build up and minister grace to the hearers b Eph. 4.29. , yea gracious words are fair words, and fair words are first graceful words, words of thankfulness. 2. Inoffensive words, not railing, bitter, slandering blasphemous or filthy words, nay not jesting words that are intended to provoke irritate disgrace and bite. 3. Seasonable words c Pro. 15.23. . 4 Wholesome words, not filthy rotten communication d Eph. 4.29. . Use is for reproof. Use And men sin against this exhortation. 1 by omission of gracious words. But 2 they do worse that use evil words. And 3 they are worse than the former two that use their words to speak against grace and gracious courses e Eph. 5.6. . But they are worst of all that love evil words, even the words that may destroy either their own souls, or the souls of others. 2 here is instruction, we must labour by all means, to get ability for a gracious speech, either to God by prayer, or to men in conversing with them, and to this end, first we must pray constantly and conscionably to God, to give us gracious words. Secondly, we must get the law of grace into our hearts f Psal. 37.30.31. , yea we should strive to be examples one to another, not only in faith, and conversation, but in words also g 1. Tim. 4.12. , and if all Christians are charged to use gracious speeches much more ministers, they should speak the words of God, they should keep the pattern of wholesome words and stay all vain babble which increase to more ungodliness, and all words that fret as a canker. Thus of the first property. Powdered with salt] These are terms borrowed either from the use of the Temple or from common and civil use. In the Temple every sacrifice was salted with salt, Mark. 9 l●st so must every Christian (who is God's sacrifice) be seasone● In the common life of man, meats that are to be kept long, must be powdered with salt, to drink up or dry out corruption, and to preserve savour, so must a Christian be seasoned that will be kept to eternal life. But first here is implied that the words of men are naturally corrupt, rotten, unsavoury and have great need of seasoning. The carnal man's words, are much after the humour and infection of his mind. The talk of the Covetous is usually of his mammon, farm, oxen, bargains, wares etc. The Epicures talk is usually of his sports, dogs, cocks, horses, games, companions, or of his lusts. The Superstitious man talks of his Dagon or the sign. of heaven. Note The Wrathful man of his Adversary and wrong. The Ambitious man of his livings, honours, offices, offers, hopes, or his own parts and praises, to conclude the talk of all natural men is but of natural things, and as they are of the flesh, so their talk savours nothing but fleshly things. Salt] There is the salt of doctrine and thus Ministers are the salt of the earth. 2 There is the salt of mortification and so every Christian must have salt in himself. Math. 9 last 3 There is the salt of discretion and this is the praise of the wise▪ none of these three may be here excluded from our word. For first we must receive laws for our lip, even from God's ministers. We must learn of them not only how to order our affections and life, but also how to speak, especially in matters of God and godliness. 2 We must mourn for the sins of the tongue as well as for other sins. We must drive out the corruption that cleaves to our words with the salt of mortification. 3 We must make conscience of discretion in our words, he is a perfect man that is discreet in his words jam. 3.2. Pro. 10.20. The tongue of the wise is as five silver, and his heart guideth his tongue wisely and addeth doctrine to his lips. The Use is both for instruction and reproof. Pro. 16.23. For instruction both to all Christians to season not only their words of prayer to God, but also their speech in conversing with men: and especially Ministers must have salt in their tongues with all discretion and heedfulness looking to their words, and with all authority and meet severity of rebukes drive out corruption out of the hearers, they may, they must cry aloud and spare not, they must powder them. Here likewise are those men to be reproved that have been often warned of their evil words and mend not. Quest. Q. But what should be the cause why some men that have good affections and desires, Answ. and yet cannot get the victory over evil words. Ans. It comes to pass 1 By reason of their ignorance of better words. The reasons why some men cannot leave their evil words. 2 By custom in evil speech. 3 For want of constant taking of words of prayer and confession to God. 4 By defect of mortification in the heart, their hearts are not sufficiently humbled, they are too slighty in godly sorrow, out of the abundance of the heart the mouth speaketh, and therefore their words are drossy and nought, because their hearts are little worth g Pro. 10.20. . That these men may get victory over their evil words (which usually are against the third or the seventh or the ninth commandment) they must do three things, first they must go to God constantly by prayer, What they should do to get victory. beseeching him to open their lips▪ and set a watch before the door of their mouth. 2 They must not fail to mourn over their offences in speech, in secret till they have subdued them, afflicting themselves with voluntary sorrows for them. 3 They must strive by all means to accustom themselves in good speech, and gracious words, yea many professors are to be reproved for their words, for many times they are either too many, or too vain and idle, or too false or too rash etc. Their words want much seasoning, Perseverance a good word▪ as well as good works. and it is a great fault to have a heedless tongue. Thus of the properties of speech. Always] A Christian is bound to perseverance in good words as well as in good works, he must talk graciously, not only at some times for a passion as when he comes newly from the Sermon, or on the Sabbath day, not only in some companies, or in some arguments, but at all times and in all places watching to all the opportunities to glorify God or profit others by his words. Thus of the precept. The end follows, that ye may know how to answer every one, in general I observe here woe things, first that by speaking well we learn to speak well. Secondly, that the soundest knowledge is experimental, he doth not indeed know how to answer, that doth not in practice exercise himself in gracious words though he had all places of answer and arguments in his head. To answer] To answer doth not always import a question or demand going before, but is sometimes taken for continuing to speak as Mat. 11.25. it is said our Saviour answered and yet no demand went before; Some think it is a part for the whole, and one use of words put for all uses, but I take it in the ordinary sense as the word usually imports, and so we answer either unbelievers or believers; concerning our Christian answer before unbelievers there are 6 things may be here observed. 6 things concerning answering unbelievers. 1 That true grace is sure to be opposed and such as truly fear God are sure of adversaries. 2 That mortified men are the fittest to answer adversaries, especially in causes of religion, such whose tongues and pens are seasoned with salt. coher. 3 That every Christian shall find opposition. (ye) 4 That every Christian ought to answer for the truth, apology is the fruit not of learning or wit only but of godly sorrow 2. Cor. 7.10. (ye.) 5 That the truth hath all sorts of adversaries, open and secret, at home and abroad, learned and unlearned, Ministers and Magistrates, rich and poor, every one that is carnal hath a bolt to shoot at sincerity. 6 That it is not an easy or ordinary skill to know how to answer well, 7 Things required in answering well. for thereunto is required first deliberation, he that answers a matter before he hear it, it is folly and shame to him. Secondly, Prayer prover. 16.1. Hab. 2 1. 3 Faith in God's favour and promise Math. 10.19. Psal. 119.41.42. 4 Discretion considering persons, time, place, occasions, one kind of answer will not serve every sort of men, we answer in one manner to great men, in an other manner to learned men, in an other to ordinary men h Pro. 25.11. & 26.4.6. . 5 Patience. 6 Humility. 7 i 1. Pet. 3.15.16. A good conscience. Thus of answering unbelievers, concerning the answering of Believers: here are these things to be observed. 1 That Christians should propound their doubts one to another. 4 things concerning answering Believers. 2 That strong Christians should support the weak, and help them, and resolve them from time to time Rom. 2.19. 3 It is not an easy matter to give a gracious seasonable and profitable answer. 4 That custom in gracious speech, breeds by God's blessing, an ability to give wise and sound judgement, advise and resolution, it is not wit, learning, authority etc. that breeds this skill. Thus of the Exhortation. Vers. 7. All my state shall Tichicus declare unto you, who is a beloved brother and a faithful Minister and fellow servant in the Lord. 8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts. 9 With Onesimus a faithful and beloved brother, who is one of you, they shall make known unto you all things which are done here. In these words and those that follow is contained the second part of the conclusion. Before he hath handled the common doctrine both of faith and life, now he lets lose his affection to express in particular his love to special Christians, in all the words there is to be observed, first a narration as an entrance. Secondly the salutations themselves. The narration is in these three verses and the sum of it is that Paul being Prisoner at Rome to express his care for and love to the Church and in particular to the Colossians, sends Timothy and Onesimus the one a Minister the other a private man, both faithful to show them of Paul's affairs, and to visit the Churches and comfort them. Before I come to the particulars, from the general consideration of all the verses to the end of the Chapter, these four things may be observed. 1 That religion extends itself to the behaviour of men, even in these more ordinary matters, of life, so as men may sin or obey even in them. 2 That the love even of the best Christians needs (for the preserving and continuing of it) even these lighter helps and observances. 3 That piety is no enemy to courtesy, it doth not remove but rectify it, piety doth prescribe to courtesy four ways, 1 By forbidding and restraining the art of dissimulation and the politic serving of men's humours, and all the base courses of flattery. 2 By moderating the excess of compliments. 3 By preserving the purity of them, that they be not made the instruments of profaneness, and pollution and wantonness. 4 By adding to them the seeds of grace and religion, Paul will salute as well as the Gentiles but yet his matter shall tend unto grace and some good of the soul, as Col. 1.2. and in the rest of the Epistles. 4 Amongst Christians there may be a pre-eminency of affection, some may be loved more than others, the Apostle is desirous his doctrine may be a testimony of his love, to all, but yet he cannot forbear, the mention of his special respect of some. The first thing in this part of the conclusion is the narration, and out of the whole narration these things may be noted. 1 The general care Ministers should have of the Churches, Paul cares for the Churches far removed, yea when himself is in great trouble, and so it might be thought, he had cause enough of care for himself. 2 That the affections between faithful Ministers and the people should not only be conceived but expressed. 3 That Church Governors should be careful whom they employ in the businesses of the Church, Paul will not send a letter but makes choice of discreet and faithful men, much less would he have employed about the worship of God or the censures of the Church, suspicious persons men of ill fame drunkards or of scandalous behaviour, how can it be otherwise but that the grave censures, of the Church should be loathed, and scorned when such numbers of disordered and profane persons are admitted to the denouncing, pleading and executing of them. 4 Men should be careful how and whom they commend by word or writing, to commend evil men is to bear false witness, many times to the great hurt both of the Church and common wealth. The first particular thing in the narration concerning Tichi●us, is his praises. here I observe, 1 Who commends him, viz: Paul. And this shows that ministers should be careful to preserve and enlarge the credits of their brethren. Especially this is a care should be in such as excel others in place or gifts. They are far from this, that detract from the just praises of their brethren, hold them down with all disgrace, labour to destroy what they build up, and pluck away the affections of the people from them; and when they have occasion to speak to them, use them contemptibly, and rate them as if they were rather their scullions then their brethren. And the sin is the worse, when the same persons can countenance idle, evil, and scandalous persons. 2 To what end, viz: That his embassage might be so much the more respected: for the credit of the person wins much respect to the doctrine itself. 3 In what manner. And here observe two things: 1. That he gives him his full praise; for a man may slander by speaking sparingly in the praises of the well-deserving. 2. That he praiseth him without any (but) to teach us that we should not be easy in word or letter in discovering the infirmities of faithful ministers. 4 The particulars of his praises. And they may be divided thus: Either they are common to all true Christians, (beloved brother) or proper to Church officers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that either in relation to Christ, (a faithful minister) or in relation to Paul (a fellow servant.) There are four things ought to be in every good minister. 1 He must be a good man, a brother. 2 He should be beloved of his people, beloved brother. 3 He must be faithful. And his faithfulness stands in two things: 1. Diligence in labour: 2. Sincerity in giving every one their portion of rebukes, comforts, directions, etc. in due season. 4 He must be a fellow-servant, one that will draw in the yoke with his brethren. This may smite the conscience of many sorts of ministers. Some because they are of wicked and scandalous life. Some because they have made themselves hateful to their people by their indiscretion, covetousness, contention, etc. Some because they are not faithful: Either not true to the bed of the congregation to which they consecrated themselves: or not sincere in the use of their gifts, being idle loiterers, indiscreet feeders, men-pleasers, or the like. Some because they are proud, humorous, self-conceited, singular, and love to go alone. Thus of his praises. The ends of his mission follows, and they are three. 1. That he might declare unto them Paul's estate. 2. That he might know their estate. 3. That he might comfort their hearts. For the first: If you ask what he should declare, I may answer, such things as these, the success of the Gospel in Rome, the order of Paul's life, and his afflictions. If you ask to what end: I answer, 1. For approbation; the greatest men need the approbation of other ministers, yea of other Christians. 2. For thanksgiving, that so many praises might be given to God. 3. For prayer for what was wanting, or hurtful to him or the Church. 4. For consolation to them, who questionless would rejoice to hear from Paul. Again it is to be noted that he saith his whole estate: for a godly man carrieth himself so as he cares not though all men see into all his courses. Vers. 8. Whom I have sent for the same purpose that he might know your estate. Doct. The state of the people ought to be known to the minister: not their worldly estate, but the estate of their souls and consciences, and the working of the means upon them, not only for the satisfaction of the ministers affection, but for the guiding of his private preparations and prayers, and for his public doctrine. Which reproves the careless ministers, that heed not the state of the people. We are watchmen for observation, as well as labourers in respect of preaching: neither can he be a good Preacher, that is not a careful Watchman. Again, it is a great defect in the people, when the minister wants intelligence. For though it be a base humour of any to bring false reports, and a weak part in any minister to make the Pulpit a place to vent their private and personal businesses, yet in the general he cannot be a good Physician to the state of any congregation, that is not acquainted with their diseases. Quest. But why doth the Apostle send to know their estate? Answ. Because he would not credit reports concerning them: for he knew that wicked men out of their malice would raise monstrous slanders many times of the best deserving people; and beside, the better sort of men are not careful of their words in reports; matters grow with telling, and every man according to his several affection sets a several emphasis upon the matter he tells, so that after a while the tale will not be worth receiving. This carefulness should teach us how to hear, especially we should be wary, and well advised, and thoroughly informed, before by prayer and fasting we take up the name of God concerning the absent. The third end is, that their hearts might be comforted. here in general from the Apostles care to have them comforted observe, 1 That Christians need comfort and encouragement. 2 That comfort is the peculiar portion of true Christians; and contrariwise, nothing but sorrow and the curse is the portion of wicked men; and if any dram of comfort be applied to wicked men, the truth of God is falsified. Ob. But this is the way to make them despair. Answ. The blind and dreaming world is mistaken. Give me an instance of one man in this place, nay in this age, nay in any age, (that I can remember) show me any example in Scripture, or any instance in experience, of one soul driven into despair by the sincere preaching of the word. It is no great thing I desire. Note. That men have despaired I know and find, as Cain and judas did; but that it was severe preaching that wrought it, I no where find: and yet for one bitter word given by us, the Prophets gave ten, and yet this event never followed. Not but there is enough said many times to make despair, but that there is this providence of God, that it comes not upon men by this means; but either of the melancholy of the body, or the special curse that God privately poured upon them, or by the special working of Satan by God's just permission. And yet I allow not indiscreet rashness, or rude indiscretion in applying threatenings. Doct. 3. That it is the duty of every minister to labour to build up God's children in comfort, as the Apostle doth herein express his care. But yet consider whom the Apostle comforts. 1. Such as had the faith of jesus, Col. 1.4. 2. Such as loved all the Saints Col. 4.1. 3. Such as were fruitful hearers of the Gospel, Col. 1.6. 4. Such as were constant, and laboured to be grounded in faith and hope, Col. 1.23. 5. Such as accounted Christ their greatest riches, and the Gospel a glorious mystery, Col. 1.27. 6. Such as were circumcised with circumcision made without hands, and have put away the body of sins, and had with painful sorrows put away, fornication, uncleanness, the inordinate affection, wrath, anger, malice, cursed speaking, filthy speaking and lying out of their mouths, Col. 2.10. & 3.5.8. 4 A question may be here asked whether consolations do bar out rebukes and directions. Answ. They do not, for Paul doth comfort and yet he rebuked in the second Chapter, and directed in the third, nay many times rebukes, and directions are great doors of consolation. Thus of Paul's care to have them comforted. Tichicus did comfort their hearts, 1. by his presence, 2. by bringing letters to the Church from Paul, 3. by his words, not of report only, relating Paul's estate to them, but of doctrine, persuading them to patience under their crosses, remembering them of the joys to come, strengthening them against the gainsayings of adversaries, the temptations of Satan, the rebellion of their own flesh, and the inconvenience of Paul's imprisonment, and lastly instructing them how to go on in holy life. Thus of the first part of the narration. In the narration concerning Onesimus I observe two things: his praises, and the end of his mission. His praises are as they stand in relation to all Christians, or in particular to them; to all, he is a brother, faithful, beloved to them, and so he is one of them: the end of his mission is in the end of the verse. Onesimus.] This Onesimus was the thievish and fugitive servant of Philemon, who coming to Rome, was converted by Paul in prison, and is now for honour's sake sent with Tichicus. From hence divers things may be noted. 1 That hateful and unfaithful persons may be converted, and made worthy, faithful, and beloved. 2 That religion and the word doth not mar, but make good servants. The word will do that which rating and stripes will not do. 3 That no man's sins, of which they have repented before God and the Church, aught to be charged upon them as any disparagement in subsequent times. Where God forgives, men should not impute. 4 It is a good work, to grace and credit such as by repentance return from their former evil ways. 5 Repentance and true grace is the surest way to credit: the b●st way to lift reproach from a man's name, is to get sin off his soul. Now in the particular praise of Onesimus I observe: First, that Christian love respects not persons; Paul is not ashamed of a poor servant, and he would have the Church love whom God loves. Secondly, that there is faithfulness required of private men as well as ministers, and that faithfulness stands in three things, soundness in religion without error or hypocrisy, diligence in the particular calling, and fidelity in promises and covenants. Thirdly, that natural and civil relations are not broken or disabled by religion; they must not only love Onesimus as a Christian, but also as one of them, for he was a Citizen of coloss: there is love should be in men as they are fellow Citizens, and of the same trade or profession, or the like. Thus of the narration. Vers. 10. Aristarchus my prison-fellow saluteth you, and Marcus, Barnabas sister's son, touching whom ye received commandments. If he come unto you, receive him. 11. And jesus which is called justus, which are of the circumcision. These only are my workefellowes unto the kingdom of God, which have been unto my consolation. The salutations follow, and they are either signified or required: signified verse 10. to 15. required verse 15. to the end. The salutations signified are from six men, three of them jews, Aristarchus, Marcus, and jesus, verse 10.11. and three Gentiles, Epaphras, Lucas, Demas, verse 12.13.14. Aristarchus is the first, concerning whom here is set down, with his name, both his estate, a prison-fellow, and his salutation. This Aristarchus was a jew of Macedonia, converted by Paul, who out of the dearness of his respect, would never leave him, but accompanied him in his adversities; for he was taken with him in the tumult at Ephesus a Act. 19.29.30. , and here he is his prison fellow in Rome. Crosses abide all that will live godly: if he will have grace with Paul, he may perhaps lie in prison with him too. But here we see that adversity doth not less ●n that affection that is sound, either to God or to God's people: they that cannot endure the smiting of the tongue, would little endure the iron fetters. Marcus is the second. This is he about whom the contention was between Paul and Barnabas, Act. 13. because he had forsaken them and the labour of preaching with them. Now he is commended by his alliance to Barnabas. Certainly the kindred of worthy men are to be regarded even for their sakes, much more their posterities. It is a great fault, that when men have spent themselves in the labour and service of the Church, their posterity should be neglected, and exposed to want and misery. And is it a credit to be Barnabas●●sters ●●sters son? What is it then to be the child of God by regeneration? Concerning whom you have received commandment.] Some think that Marcus brought to them the decrees of the Counsel at jerusalem, and these read it (of whom ye received, etc.) Some say the meaning hereof is not revealed▪ and therefore they will not inquire. Some think, that upon his forsaking of the Apostle, the Churches had notice not to receive him if he came unto them, and that he had written to them himself. Some think the latter word whom receive) are an explication, and so they show what was commanded, viz. to receive him. Now for the observations we may note: First, that scandalous persons are not to be received. Secondly, that the greatness of the offences of men are not to be measured by carnal reason, but by the consideration of the person, manner, place, time, etc. A lesser offence aggravated by circumstance● may give cause of private separation from voluntary company. Thirdly, that an ingenuous nature is much affected with the distaste of discreet Christian●. Fourthly, that repenting sinners are to be received, if unto God's mercy, then much more unto our houses and companies. It is an ill quality to be hard to ●e reconciled. In general 'tis our duty and God's commandment, that we should receive one another b Rom. 15.7. . Thus ministers must receive their people, when they are with them, to speak to them of the Kingdom of God c Luk. 9.11. , and the people must receive their ministers also d Act. 21.17. , and the people must receive one another, even the meanest Christians as well as the greatest, the little ones that believe in Christ e Mat. 18.5. , all the disciples of Christ are to be received f Matth. 10.40.41. . Now because this point of receiving one another is exceeding needful, and there may be much mistaking about it, I think good therefore to give out of several Scriptures rules how we are to carry ourselves in this business of receiving one another. 6. Rules about receiving one another. 1 That we entertain with all heedfulness, so Act. 9 in Paul's case, and Act 18.27. in Apollo's case. This condemns the carnal hospitality in the world, which promiscuously admits any of any profession, where the basest and vilest sort of people are soonest chosen for the table and company: yea many of the better sort are to be blamed, such as are over credulous, many times to their own singular disgrace, and hurt of the Church. 2 That when we are assured of the faithfulness of any, we receive them with all Christian respect, freely and liberally, Rom. 15.17. bearing with their infirmities, Rom. 15.1. yea if need be, pardoning their offences, Phil. 12.17. 3 That in society with weak Christians, we take heed of entangling them with questions and controversies, Rom. 14.1. as the manner of some i●. 4 That great respect be had of our callings. 5 That the employment be chiefly about holy things. Receive them in the fellowship of the Gospel, not for recreation or idle discourse: either labour to strengthen them, Act. 18.26. or to be furthered in obedience by them, 2. Cor. 7.15. 6 That great respect be had of frugality, Luk. 10.8. Thus of verse 10. Vers. 11. And jesus which is called justus, which are of the circumcision, etc. The third person that doth salute, is described by his proper name jesus, and his surname justus. Quest. May the name of jesus be given to any man? Answ. Quest. Before it was appropriated to the son of God, it was both lawful and usual to give it to men, Whether the name of justus may be given to any man now? as appears by josonas' name, which is the same, and the son of Syrake. But now it is not expedient any way: and therefore the Jesuits may change their names, like jebusites as they are. The name justus was not given him by the jews, but by the Romans, as the varying of the language showeth: Answ. and in all probability, given in praise of his faithfulness and true dealing with all men. Quest. What may we do to win the reputation of just persons? What we must do to win the reputation of just men? Answ. 1. Be peaceable and make peace, and do all things without murmuring or reasonings, Mat. 5.8 Phil. 2.15. 2 Be watchful unto chastity and the honesty of the seventh commandment, 1. Pet. 2.11.12. 3 Let your conversation be without fear, 1. Pet. 3.2. 4 Be not vain in apparel, 1. Pet. 3.3. 5 Get a meek and quiet spirit, 1. Pet. 4.3.4. 6 In yielding Apology, be constant, and unmovable with all cheerfulness willing to give answer, with all meekness, and reverence, and good conscience 1. Pet. 3.15.16. 7 Show all uprightness in thy calling, and this uprightness hath 3. things, 1 Diligence, 2 All true and faithful dealing in words and promises 3 A conversation without covetousness. Finally to live inoffensively is a strong inducement even to the worst men, many times to draw from them a good testimony even of God's children. Thus of their names. In the 2 place they are described, 1 by their country, they were of the circumcision that is jews. 2 By their praises, and thus they are commended, either for what they were to the Church in general, they were labourers, fellow workers, or for what they were to Paul, they were to his consolation. Which are of the circumcision] This is added perhaps to note, that even those men though they were Iewes did subscribe to the Apostles doctrine, concerning the abolishing of jewish ceremonies. But by this periphrasis the jews were noted, not so much because God did once hereby distinguish and separate them from the world as by a partition wall, but because of pertinacy in refusing (though they were Christians) to lay down circumcision. This obstinacy of the jews should teach us, resolution for the truth and be more constant in all good courses than they obstinate in evil. In the praise of their pains I note 1 Their paucity or fewness, (these only) 2 Their labour workefellowes. 3 The subject about which they labour (the kingdom of God) These only] Here observe, 1 That when God hath any work to do, there are found few faithful men to do it. 2 That a people, that hath had the means and been convinced, if they turn not speedily, prove of many others the most obdurate, and hard hearted, thus, almost the whole nation of the jews resisted Christ. 3 Persecution drives many Hearers into Apostasy, this was not the case of the jews in Rome only, but would be our case if the times altered. What hearers amongst us are like to fall away if the times should change. Quest. What hearers amongst us are like to fall away if the times should change? Answ. 1 Such as hear without affection. 2 Such as have only a temporary faith. 3 Such as now forbear society with God's servants in the fellowship of the Gospel. For if now they shame their presence, how far would they stand off in perilous times? 4 If these three only of all the jews were faithful labourers in Rome, where was Peter if he had been at Rome, either Paul much wrongs him, not to mention him, and his eminent praises, or else the gaining of a Bishopric made him give over his work. Workefellowes] Here consider 1 Their labour work. 2 Their honour fellows. For the first observe 1 That God's kingdom on earth is erected by man's hands, as the outward instruments, an honour done to man which is denied to the Angels. 2 Gods kingdom needs much labour and help, Ministers must work, they may not be loiterers, yea they must work hard, for cursed is he that doth God's work negligently, yea they must work in their own persons, not by substitutes; Magistrates also must help forward this work by protecting the ministery and good men, by compelling such as are by the high ways to come, into God's house, and by reforming abuses which hinder God's grace and kingdom amongst men, private persons must help by instruction, admonition, consolation etc. fellows] Here note 1 the honour of the labourers they are all one, fellows though differing in gifts 1. Cor. 3.8.9. 2 Their unity some are workers but not Coworkers, for they preach not Christ purely. 3 Humility in the Apostle, imutable, in all though never so much excelling in place or gifts. uses of all First for instruction, 1 Pray to the Lord of the harvest to send forth more labourers, though clergy men are very corrupt, and few of them faithful, yet it is better our mouths be filled with prayers then with reproaches. 2 Ministers must study to approve themselves workmen that need not be ashamed 2. Tim. 2.15. 3 The people must take heed they hinder not Gods work by disobedience, 1. Cor. 16.16. Lastly must Ministers in their callings labour, surely then must every man work in his calling also; else just with God if poverty attend sloth, yea women must work and not destroy their houses by pride and idleness, and all both men and women must not talk of it as many do but set to it Pro. 14.23. nor begin only but persevere Pro. 18.9. but some are so settled upon their lees in this point, that they are wiser in their own conceit, than seven men that can give a reason. 2 For consolation to all God's workmen especially Ministers, though they have not so great gifts as others, yet if they show all good faithfulness in discharge of their places, they are fellows even to Apostles, though all that wrought at the Tabernacle had not Bezaliels skill yet all were coworkers, yea Gods workmen differ from all the workmen in the world, For first God himself will work with them, so will no Prince though the work be never so princely. 2 Though their work be not finished yet they shall receive their wages, A threefold Kingdom of God. though Israel be not gathered, yet their judgement is with the Lord and their work with their God, Isay. 40.4.5. Unto the kingdom of God] There is a thereefold kingdom of God, First of nature Psal. 103.19. Secondly of grace Math. 3.2. Thirdly of glory john. 3.3. The kingdom of grace is here meant, here I observe first the privileges of this kingdom. Secondly the properties or signs of the subjects. Thirdly the uses. For the first the excellent condition of such as by true conversion are admitted into the kingdom of grace, The privileges of the Kingdom of grace. may be three ways considered, for they are happy, first in their king, secondly in their laws, thirdly in the personal prerogatives of the kingdom. 1 They are happy in their King for he is nobly born the son of the most high. 2 He comes rightly by the crown Psal. 2.7. 3 He is of eminent sovereignty, he hath a name written on his garments and thigh, The king of kings and Lord of Lords, Revel. 19.16. Prince of the kings of the earth revel. 1.5. 4 He is a Prince of admirable qualities, wonderful, counsellor, the mighty God, an everlasting father, prince of peace, one that keeps the government upon his own shoulders, Isa. 9.6. 5 Lastly he is immortal 1. Tim. 1.17 in the earth if a prince were never so good yet in this the subjects are unhappy that they shall lose him, but Zion's king will never die. 2 They are happy in their laws, for they are not only clearly digested in Gods sacred volume, but they are every way most perfect to make men wise to salvation and absolute to every good work, such as need no repeal nor addition, a perfect rule to all ages, and so are no laws of man under heaven 2. Tim. 3.3.15.16 17. 3 They are happy in the personal prerogatives of the kingdom, for ● here is certain safety and quiet habitation for all the King's subjects Isa. 33.20 21. jer. 23.5.6. Secondly to all the subjects it is given to know ●he mysteries of this kingdom Math. 13.11. Thirdly in this kingdom poor men may get advancement as easily and as soon as rich, jam. 2.6. Fourthly, if any of the subjects fall into desperate crosses that they be without all means, yet they are prisoners of hope, and shall be saved and delivered by the blood of the covenant Zach. 9.9.11. Fiftly the King doth quiet himself in the love of every subject and doth rejoice over them with joy, it is a great benefit to live under a good King though the subject be not known unto him: but a great favour that the King should take notice of the subject by name; but exceeding great comfort it is if the King love some subject with a special love: thus doth Christ to all his subjects, which no King can do because his heart is finite. Sixtly, here all subjects are sons Rom. 9.25.26. Seventhly, They are all kings revel. 1.5.6. & 5.10 Rom. 5.17. Eightly, here if any two of the subjects do agree on earth upon any thing whatsoever they desire their heavenly father will grant it Math 18.19.20. Lastly the properties of the kingdom show the felicity of the subject for this kingdom. First; Is in power not in word 1. Cor. 4.20. Secondly; Is not of this world but as far more excellent as it differs in nature from the kingdom of the world, joh. 8.36. Thirdly, It is without end, Luk. 1.33. Heb. 12.28. Thus of the privileges. The second thing is the properties of the subjects or the signs by which they may be known, and they are six. First, 6 Signs to know the subjects of Christ's kingdom. They are a poor and penitent people Math. 5.3. & 3.2. Secondly They do gladly and constantly subject themselves to be ruled by the powerful preaching of the Gospel, and esteem the comforts thereof above all treasures Math. 13.44.45. hence called the Gospel of the kingdom. Thirdly, They are a patient people, and do willingly forgive each other his brother's trespasses, Math. 18.23. ult. revel. 1.9. ordinarily one cannot more darken their evidence then by their unruly passions unbridled, the king of Zion is meek Math. 21.5. and so are the subjects. Fourthly; They may be easily known by their easy access to their King in their daily troubles, you may see them betimes every morning at the court gates Gal. 4 7. Psal. 5.2.3. where he gives his son he gives the spirit of his son into their hearts etc. Fiftly, They fear their king and his goodness, they are more affected with fear upon the sense of his mercy, then upon the sight of his judgements Hos. 3.5. Sixtly; They make conscience of the least commandments, fear as well to swear by lesser oaths in common talk as perjury in courts of justice; They make conscience of drink as well as drunkenness, of filthy speaking as well as whoredom, Math. 5.19. & 13.33. they are new creatures, they have not a new leg or an arm only, they labour to abound in grace and duties, 2. Pet. 1.11. The uses follow. First for instruction, if the estate of Christians converted by the powerful preaching of the Gospel under the regiment of Christ, be so excellent an estate, and so happy and a kinglike condition; it should teach, first all that are not yet converted to settle their hearts about this point, How men may get into the Kingdom of God. and that they may get into the kingdom of God, they must get an holy estimation of the happiness of that estate, a kingdom should move them much, Satan knew if any thing would prevail with Christ it must be the glory of kingdoms; behold here God offers thee a kingdom. Secondly, pray daily and earnestly that God's kingdom may come upon thee, Math. 6. Thirdly, practise what thou prayest, and by practice seek the kingdom of God first Math. 6.33. and to this end observe 4 rules. 1 Remove what might hinder, that is by repentance cast off thy sins, no unclean thing must enter here, and it is plain it is required Math. 3.2. Secondly, wait upon the preaching of the Gospel, for it is the Gospel of the Kingdom, and the keys of heaven, only take heed thou neither betray it by security, nor choke it by care Math 13. Thirdly, remember to seek it with all zeal and earnestness, for the kingdom of heaven suffers violence and the violent take it by force Math 11.12. Fourthly, take heed thou give not over when thou come near to the kingdom of God, Mark. 12.34. for the children of the kingdom may be cast out. 2 Take heed of despising poor Christians, for God hath chosen them to make them heirs of the kingdom, they must not be accounted of according to their outward estate in the world. 3 Those that have attained this excellent estate must be exhorted to three things. 1 By godly conversation to walk worthy of the kingdom of God 1. Thess. 2.12. 1. Pet. 2.9. Secondly to rejoice in their King, and speak of the praises of the great renown of the sacred Kingdom that thus cometh in the name of the Lord Psal. 145.10.11. & 149.2. Math. 11.10. for many Prophets and great Kings have desired to see such days, and have not seen them, in that clearness we now see them. Thirdly, willingly to suffer for righteousness, 2. Thess. 1.5. Lastly Ministers should here be informed and provoked by all means possible, in season and out of season to exhort persuade, beseech men, and turn themselves into all forms to prevail, for it is about a kingdom they labour. Thus for instruction. 2 It serves for reproof First of such as can be so easily content either to want or lose the means, the kingdom of God is taken from them Math. 21.43. Secondly, of the waywardness of caviling hearers that can never be set down but are still objecting, against this word of doctrine or the estate of Christians, these are condemned Math. 11.16. etc. Thirdly, it is a great error to rich men in special, who are threatened with impossibility to enter into this Kingdom, if they do not above all other men look to themselves, Math. 10.23.24. Fourthly, of the discontentments of God's servants under crosses, is there no king in Zion? or is it no privilege that the first Dominion is come unto them, Micah. 4 9 Fiftly, it specially reproves those wicked persons that profess by their works they will not have Christ to reign over them by his word Luk. 19.14.27. Zacha. 14.17. woe is unto them, and woe to such as shut up the kingdom of God before men Math. 23.13. 3 For comfort to all God's servants. Did so great Kings and Prophets desire to see these things we see? what is it to enjoy such a Kingdom? was it a great offer in Herod to offer half his kingdom, what is it in God to give a whole Kingdom, better than any Kingdom on earth? yea this comfort is the greater, in that such christians whose grace is but like the grain of mustard seed, may be possessed of this Kingdom. Which have been to my consolation.] Doctr. The labours of God's servants are a great comfort unto good men, it is a comfort to see God's work prosper, and besides joy in the holy Ghost is wrought in their hearts by the power of the word preached. Quest. Why many hearers have no more comfort in hearing. What should be the reason, why many that come constantly to hear God's servants▪ yet get not consolation, or not the comfort they desire. Answ. The lets of comfort are either 1 in men, or 2 in God. In men they are either of frailty without any great sin, or such as arise of sin. The lets of frailty are specially two. 1 Bodily distemper by sickness or melancholy, but this may be tried thus if they be dead hearted in all other things as well as hearing and prayer etc. 2 waywardness in the distress of conscience when the soul refuseth comfort Psal. 77.3. The lets of comfort that arise of sin may be considered two ways, first as they are in the worser sort of men. Secondly, as they are also in the better sort. In the worser sort these are the lets; First impenitency jer. 8.6.8. Secondly, Providence jer. 6.10. Thirdly, vile affections such as are. 1 Worldly grief or fretting. 2 Worldly cares, these are thorns. 3 Rage and passion Rom. 15.4. 4 Lust 2. Tim. 3.6. 5 Envy 1. Pet. 2.12▪ 4 A spirit of slumber Rom. 11.7.8. etc. 5 Contrariety or contradiction in opinions Phil. 2.1.2. In the better sort 1 want of preparation, ploughing must go before sowing Math. 17. Of attention Isa. 55.3.4. Of estimation of comfort received job. 15.11. Of godly sorrow Isa. 61.62. 2 Prevailing of other joys. 3 An over high expectation. 4 Presumptuous sins. 5 Spiritual satiety and fullness, when they seem to have grace enough, and want nothing, too like the Laodiceans revel. 3. Thus in men. 2 God doth restrain consolation, sometimes for reasons secret to himself, sometimes for reasons revealed, but not to us, as 1 To teach us to know that comfort is his gift, and to draw us to look above the means. 2 To teach us to live by faith and not by sense. 3 To scourge unthankfulness, 4 To compel us to the use of other of his ordinances, too much neglected. Thus of the lets. To pass from this point we may here observe, 1 An immutable praise in the Apostle, he envies not the labours of his brethren, he is so far from it that he rejoiceth in it. 2 we may see that the wisest and greatest men have need to be comforted of meaner men. 3 here is a reproof of such workmen as by their labour grieve God's people, and are as thorns and goads in their sides but comfort them they do not. Thus of the salutations of the jews. The salutation of the three Gentiles follow, the first is Epaphras who (besides the report of his salutation) is described 1 by his office the servant of Christ. 2 By his relation to them, who is one of you. 3 By his love to them showed by striving in prayer for them. 4 By his zeal not only for them but for the two neighbour Churches, vers. 13. This Epaphras was the City's preacher among the Collossians he is kept back at Rome for a time that so Tichicus might confirm the doctrine before taught by Epaphras. Quest. But why is the Apostle so long in speaking of him being so short in the mention of the rest? Answ. It is the Apostles discretion to honour him before his own people. A servant of Christ] He was a servant of Christ first as a man and so by the necessity of creation he must serve Christ whether he would or not. 2 As a Christian man and so he serves him willingly and in religious works. 3 As a Preacher of the Gospel, and so he serves Christ in a special function in the Church. Doctr. 1 Ministers are Christ's servants, whence follows two things, first they must do his works. Secondly, they must not be servants of men. Doctr. 2 The estate of the Ministers of God is an estate of serving not of reigning, they are not Lords over God's heritage, nor must they think to be like the Princes of the Nations. Doct. 3. It is a great honour to be Christ's servant; for all his servants are freemen, and their wages is everlasting: and therefore we should love to be his servants, neither should it ever seem evil unto us to do his work. Besides, it is a great comfort to poor Christians, though they cannot be Kings and Apostles, yet they may be Christ's servants, which Kings and Apostles have accounted their greatest honour. Thirdly, men must take heed of despising or abusing Ministers, seeing they are Christ's servants, yea it is not safe to abuse any Christian for that very reason. Lastly, seeing it is so great a dignity to serve Christ, both Ministers and people must be careful to perform Christ's service, with observation of what Christ requires, for the manner or rules of his service. Ministers must not seek their own things, Phil. 2.21. they must not be given to wine, not to filthy lucre, not fighters, not covetous, not profane in their families, not young scholars, not scandalous, 1▪ Tim. 3.3.4.5.6.7. 2. Tim. 2.24. they must faithfully care for all the matters of the Church, Phil. 2.20. they must serve with all modesty and tears, Act. 20.19. Christians in their service of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world: ye cannot serve Christ and mammon. 2. That Christ will not be served but in newness of spirit: the old heart can do Christ no work Christ will accept, Rom. 7.6. Who are Christ's servants. Quest. But who are Christ's servants? Answ. If you speak of ministers, it is answered negatively, Gal. 1.10. He that preacheth man's doctrine, or goeth about to please men, he is not the servant of Christ. If you ask of Christians in general, it is answered Rom. 6.16 His servants you are to whom ye obey. If ye conscionably endeavour to obey the word of Christ, you are the servants of Christ; otherwise ye serve sin unto death. For conclusion, let us so settle our hearts to serve Christ, that we remember to do it, 1. constantly at all times, 2. sincerely by doing all his works both public and private. Which is one of you.] Doct. There is a special love due to fellow-citizens. This I have noted before. But I add, that the love of Citizens must shun five things, as great rocks to make the shipwreck of true affection upon: 1. Opposition or quarrel and suits in matter of estate. 2. Envy at the prosperity or trade of others. 3. Faction or banding into sides in matters of government. 4. Schism in matter of Religion: but it is to be noted, that it is profane and fleshly men that have not the spirit of God, that cannot abide others because they run not with them into the same excess of riot, for God's servants would feign live at peace, jud. 18.19. 5. A rejoicing together in evil. The love that leads men from their calling to go from tavern to tavern, or from sport to sport, is not true Citizen-like love, it is base and unwarrantable. The third thing in the description is his love to his people, showed by praying for them. In his prayer note 1. The action, that he doth pray. 2. The subject persons for whom, for you. 3. The circumstance, he prays absent. 4. The variety of his prayers, prayers. 5. The fervency of his prayers, striveth. 6. The constancy of his prayers, always. 7. The matter he prays for, 1. their perseverance, that ye may stand, 2. their perfection amplified, by the measure, (full) and by the extent of the subject, (in all the will of God.) Prayer. The force of prayer. ] Doct. Prayer is the usual remedy and refuge for God's children in their griefs and desires: a remedy I say for all times, persons, and places. As for griefs and fears, it is of force and available, 1. against the troubles and cares of the world, Phil. 4.6. 2. against the stings of secret temptations and prevailing sins, 2. Cor. 12.9. Matth. 9 3. against the shame of evil works passed, both the blushing and gnawing of the conscience inwardly, and outwardly the reproach of name, Zeph. 3.11. 4. against sickness, james 5.15. 5. against ill tongues, Psal. 119.4. 6. against the fear of apostasy, 2. Tim. 2.19. And these are the most usual things that need to trouble any child of God. And as for desires, it is a plain proposition, that God is rich to all that call upon him, Rom. 10.12. This shows the felicity of every child of God, to whom God hath given the spirit of his son into his heart as a spirit of prayer; for we see he cannot be miserable that can pray: and it should teach us that if we would be counted God's people, to show that we trust God, by pouring out our hearts before him in all places and at all times, Psal. 6.2.8. 1. Tim. 2.8. For you.] Doct. 1. Ministers must pray for their people, as well as preach to them. And as this may humble ministers under the sense of the neglect hereof, so it should teach the people to requite their labour in the Lord, by praying for them again: but especially they should take heed they send not their teachers with hearts full of grief to complain of them. Doct. 2. Prayer for others is a principal sign of our love to them. Hereby ministers may try whether they love their people, and parents whether they love their children, etc. Doct. 3. In that Epaphras prayeth for them absent, he is therein a pattern of a true pastor; no distance of place can make him forget the love of his people. Prayers. Sorts of prayers. ] There be divers kind of prayers: for they are varied first by the place, for there is public prayer, and there is private prayer, either with our families, or alone by ourselves. Secondly, by the manner, and that either for form, or affection: for form, there are not only ordinary set prayers, but ejaculations, short requests or desires, cast out upon sudden opportunities; these be prayers, and accepted of God, though the words be few or abrupt. For affection in prayer, there is prayer unto which is required the usual devotion of the heart, and there is supplication which is with special instance and importunity, Phil. 4.7. Thirdly, by the instrument, there is the prayer of the mouth, and the prayer of the heart. Fourthly, by the matter, for there is deprecations for turning away of judgements, and confessions with acknowledgement of sin, and petition in matters of request, and thanksgiving for benefits received. Striveth.] But why must we strive in prayer? Because of the greatness of our own wants & necessities, and because it is a great loss to lose our prayers. What striving in prayer imports. Quest. But what doth striving import? It imports earnestness as it is opposed to coldness, when we draw near to God with our lips, but our hearts are far from him: or to spiritual fainting in prayer, Luk. 18.1. Secondly, tenderness of affection, both sorrowing and rejoicing in prayer, according to our occasions, and the matter of prayer. Thirdly, a resolution to take no denial. Fourthly, difficulty, for fighting imports opposition. Eight things we must fight against in prayer. Quest. But what must we fight against in prayer? Answ. 1. Carnal counsel. 2. Distractions by the lusts of the flesh or cares of the world. 3. The objects of our own flesh. 4. Our own unskilfulness to pray, strive to learn to pray better. 5. Hardness of heart. 6. Sleepiness o● our body. 7. The temptations of Satan. 8 We must strive against God himself, as jacob did by wrestling to get the blessing. Use. For reproof of such as never complain of any impediments in prayer, nor care how they speed: their condition is as far from happiness, as their practice is from duty. And they are to be blamed, that complain of their lets and discomforts in prayer, but yet they strive not. But we should learn to harness ourselves, Note and conscionably strive against all that might hinder us; and to this end set ourselves in God's presence, and beseech God to heal our infirmities, and help us against all the lets of prayer, and stir up in our hearts the promises made to prayer, observing fit times, and watching to all opportunities, to be importunate when any door is opened. Lastly, would one be fervent in spirit? They must then look to 4 things. First, they must serve the Lord; for a profane person can never be fervent. Secondly, they must labour to rejoice their souls with the hope of a better life; for such comfortable meditations inflame the spirit. Thirdly, we must get patience under worldly crosses and tribulations, else the cares and vexations of the world will choke all true fervency. Fourthly, we must continue in prayer; for use and experience breeds fervency. Always.] We must be constant in prayer, 1 Thess. 5.16. Luk. 21.36. To pray always, is to keep a constant order in the daily performance of this duty, and beside to pray upon all occasions and opportunities. The profit comes by this constancy in prayer, appears by the proofs, to be 1. much joy, 1. Thess. 5.16. 2. they that pray continually, shall escape the last terrible things, and be able to stand in the day of Christ, Luk. 21.36. here we may see the difference between a godly mind and a carnal heart. The godly mind is always praying, but the carnal heart is seldom without a sense of tediousness, with a desire to be rid of the burden of it. The reason why God's children be so willingly employed in much and often prayer, is partly because God commands them to pray always, partly because they find unutterable benefit and refreshing in prayer, and partly they daily get hereby what they desire, Mark 11.24. If any take unto them the words of those wretched jews, Mal. 3.16. and say what profit is it to keep God's Commandments, or to walk humbly, and that they could never find any good by it, I can soon answer that in their prayers and obedience there was no profit, for indeed they did not walk humbly, nor in the power of godliness did they keep God's Commandments. Ob. But have not the best of them all, their sins, distractions and wants, as well as others? how then can they be so bold and frequent in prayer? Sol. The children of God have privileges, others have not; for their wants are covered by Christ's intercession, and their suits are followed in heaven by Christ's advocation, 1. john 2.1. and framed in earth by the spirit, Rom. 8.26. Ob. But how can they find matter for so much prayer? Sol. If men had by the law gathered the catalogues of their sins, and learned to see and fear the judgements sin might bring, if they had observed the daily straits of a mortal condition, if they had considered the almost infinite occasions of prayer for themselves and others, they would not thus object. Ob. But there are some that do pray, and that always too, against their corruptions, and yet cannot speed, nor get strength against them. Sol. If they have constantly prayed (which yet I doubt) than the reason is either they watch not in practice to cut off the occasions of evil, Luk. 11.36. or they strive not with importunity to prevail with God, Luk. 18. or else they cannot be truly affected towards God's grace in others: for if envy at the graces and estimation of others reign in thee, it is just with God to deny to give thee that grace thou enviest in others. To conclude, if any man hitherto careless of this duty, be now desirous to be instructed how to pray as he ought, with words, affection, and success, let such a man put on a mind to observe the rules following. 1 Thou must forgive all thine enemies, Rules for prayer. and resolve to live without malice, Matth. 6. 2 Thou must constantly hear God's word, else thou canst never pray, but God will abhor thee and thy prayers, Pro. 28.10. 3 Thou must get and show a merciful heart to man, if thou wouldest prevail to obtain mercy with God, Pro. 21 13. Matth. 5.7. 4 Thou must carry thyself orderly and quietly in the family, 1. Pet. 3.7. 5 Take heed of hypocrisy in praying to be seen of men, Matth 6. Ob. But I want words. Sol. Pray God to give thee words, and mind thine own way, by considering thy sin and wants, by the law. Ob. But I want the affections of prayer. Sol. Search whether there be not some vile affections, lusts and passions unmortified, Psal. 66.18. 1. Tim. 2.8. and pray God to give thee the spirit of compassion, Zachar. 11.12. Yet in all this take heed of security, rest not in beginnings: God will take that at the first, which he will not still be content with. Learn to pray better. Thus of the sixt thing. The last is the matter he prays for. That ye may stand.] Concerning perseverance here are four things to be observed. Doct. 1. That in the visible Church there may be such as will not stand: and this is true both in true members, and in seeming members. The true members may fall either by infirmity, and so the righteous falleth seven times, and riseth again, or by presumption, falling to the practice of gross evils, out of which they cannot recover, but with extreme sorrows. The only seeming members, not only may, but certainly will fall, and that most an end finally, without recovery. So Demas, judas, joash, and many more. This should teach us, not to think it strange if we see apostasy in men that have rooms in the Church, and have acknowledged the truth according to godliness. The misery of such as fall away. Doct. 2. That it is a fearful thing to fall away, a worse condition likely a man cannot choose for himself, 2. Pet. 2.20.21. For Satan will re-enter, and gain a stronger possession than ever he had, yea their dispositions unto evil may seven times more be inflamed then ever before; seven devils worse than the former may enter. It were better to be ground under a millstone, than thus to live in apostasy, Matth. 21.44. Such persons are abolished from Christ, Gal. 5.4. They are in the power of Satan, 2. Tim. 1. last. Their latter end is worse than their beginning. It had been better for them never to have known the way of righteousness, then having known it to depart from the holy commandment given unto them. They are as hateful to God as dogs and swine, 2. Pet. 2.20.21.22. yea they may so order the matter▪ that they may fall into such a condition as there will remain no more sacrifice for sin. Quest. But what should be the causes of their apostasy? The causes of falling away. Answ. The causes are either without them, or in themselves. Without them, are ill counsel, as in the case of joash, and the effectual working of Satan, not only to glut himself in the blood of their souls, but thereby to work scandal in the weak, and scorn in the wicked. Within themselves, the causes are in some unbelief a Rom. 11.20. , in some pride and the vanity of our own conceits b 1. Tim. 6. ult. , in some covetousness and ambition, so in judas and Demas, in some the very levity and unconstancy of their nature, in some the concupiscences of the lusts of the flesh c 2. Tim. 3. , in some certain opinions wilfully received, as justification by the law d Gal. 5.4. , or that the resurrection is past e 2. Tim. 2.16 17.18. , or the like: but the general cause is the want of practice of that we hear f Matth. 7. . And therefore let him that standeth take heed lest he fall, or by any means be turned away from the love of the truth g 2. Pet. 3. ult. 2 Cor 10.11. , and the rather, considering that many that are fallen, had great knowledge h Heb. 6.4. , and great joy in hearing the word i Matth. 13. , and great affections to the ministery, (for so had the Galathians to Paul k Gal. 4. .) and beside they were such as in reformation did forsake the filthiness of the profaneness of the world l 2. Pet. 1.20 , and had a taste of the heavenly gift, and were partakers of the holy Ghost, and tasted of the powers of the life to come m Heb. 6.4.5. . Ob. But some one may say, they that are fallen find no such misery in their estate. Answ. Thou knowest not what they find: 2. They are for the most part cast into a spirit of slumber. Ob. But they fall not from religion: for they are Protestants still, and not Papists. Answ. There is a total apostasy, and an apostasy in part: they fall f●om the sincerity of religion. Demas did not turn Gentile, or the Galathians, nay the Pharisies that committed the sin against the holy Ghost, did not openly renounce religion. And therefore let men take heed of falling from the simplicity that is in Christ jesus n 2. Cor. 11.3. . And thus of the second doctrine. Doct. 3. Perseverance may be obtained: a man may stand and hold out to the end o Ro. 5.1.2.3. . God is able to stablish us p 1. Cor. 15.1. . And the word of God is God's power, not only to regeneration, but to salvation q Rom. 14.4. . The weapons of our warfare are mighty r 2. Cor. 10.4. , and great power is made known in weakness s 2. Cor. 12.10. : only believe, and use the means. Doct. 4. Much prayer is a great means to obtain perseverance, and will prevail: though this be not the only means, yet it is an effectual means. How many ways Christians may be said to be perfect. Perfect.] A Christian man may be said to be perfect divers ways. 1 In the cause or fountain of holiness: so good gifts are said to be perfect, jam. 1.17. viz. as they are from God. 2 In respect of consecration or calling, so the word that some translate to make perfect, is translated by others to consecrate, Heb. 1.10. and 5.9. which importeth that Christ may be said to be perfect, because he was separated or dedicated, or called to perfection, or hath a perfect calling. 3 In respect of acceptation, not in respect of operation, the Lord accounting our confession of imperfection for perfection. 4 In respect of parts, though not in respect of degrees: he is perfect in that he hath holiness in every part, though not in such measure. Thus to be perfect is to be sanctified throughout. 5 Comparatively, not positively, comparatively I say either with carnal men, or ordinary hearers, or infants in grace. A Christian that makes conscience of all his ways, and can love his enemies, is perfect t Math. 5.48. in comparison of carnal men, that follow the swinge of their own corruptions and affections, and so he is too in respect of ordinary hearers, that seek not the power of godliness: and as for infants in grace, 'tis perfection to be of ripe age, or strong in the grace or knowledge of jesus Christ u 1. Cor. 14.20. Eph. 4.12. Hos. 5.14. . And so the doctrine that is to be propounded is called the doctrine of perfection * Heb. 6.1. . 6 In respect of truth, though not in respect of absoluteness: thus he is perfect, because he desires and endeavours after perfection, though in act he attain it not. Thus uprightness is the perfection of a Christian after calling. 7 In respect of men or common estimation, and so he is perfect that is unrebukable. 8 In respect of the end, and so he may be said to be perfect three ways. 1 In intention, because he sets perfection as a mark to shoot at x Phil. 3. . 2 In respect of duration, because he holds out to the end. 3 In respect of accomplishment, because he finisheth what he undertaketh in godliness or mortification, he doth it not by halves, or in some parts of it, for so to perfect is translated to finish y 20.24 joh. 4.34. & 17.4. . here than we see what we must do to be perfect men: we must confess conscionably our imperfection, we must live in uprightness, and not in any gross or presumptuous sin; What we must do to be perfect. we must finish what we undertake in godliness, and we must strive after perfection; we must love our enemies, and rule our tongues z jam. 3.1. & 1.5. , and let patience have her perfect work: he that doth this is a perfect man. But a man shall never attain unto this unless he labour for much knowledge a 1▪ Cor. 14.20. ▪ and to that end exercise himself in the word of righteousness b Heb. 5.14. , and besides a man must withdraw himself from the world, and devote himself to sincerity, and especially a man must get a great deal of love, for that is the bond of all perfectness c Col. 3.14. . Full] The faithful are said to be full both in respect of the number of faithful persons added to the Church, d Acts. and in respect of the plentiful performance of the rich promises of God e 2. Thess. 1.11 and in respect of holding out till their course be fulfilled f Rom. 11.25. , but I take it to be meant of fullness in graces, and duties, in both, fullness is required, in duties fullness is taken for abundance, and sometimes for the fulfilling of some particular, office or charge, both are required g Act. 9.36. Phil. 1.11. Act. 12.14.26. , in graces there is a fullness of faith and knowledge, and of zeal, h Act. 6.3.5.8. and of joy i joh. 3.29. & 15.11. . The fullness of faith is the confidence, and undaunted assurance of it, the fullness of knowledge is the largeness of understanding and discretion, the fullness of zeal is the power of words and affections, the fullness of joy is the truth and contentment of it. Hence we may discern the state of the soul of a Christian, it is like a vessel under the conduit pipe of God's ordinances filling more and more, by the influence of Christ till it come to be brimful. Hence we may see cause to be greatly humbled, because our works are not full before God. Now if any shall think this doctrine of fullness to be a doctrine of discouragement, he may note these things for removal of that objection. 1 That it is a kingdom men labour about, and therefore should not think much if much be required of them. 2 We may fill spiritually, though we do not discern it. 3 God requires not fullness at first, but by degrees. 4 That the Lord hath in many Scriptures, promised to help us, against all temptations and impediments, whether arising from our own weakness, or from without vs. In all the will of God.] Caietan a Papist makes a stop at, all, and reads it, in every thing, by the will of God, and delivers the sense thus: That ye may be consummate, in respect of yourselves, & full in respect of others in every spiritual thing, by the will of God, that is, not by your own merits (note that) but by the grace of Gods will. But I think it should be read, as ordinarily it is read, and so I observe that we should take counsel for the informing of our faith and reforming and perfecting of our lives, at the will of God. Which serves for great reproof, of the course of the most men, who are advised and guided, either by carnal reason, or by the lusts and wills of their carnal friends▪ or the lusts and temptations of Satan, himself l 1▪ P●t. 4.2. Ioh: 8.44. , or the inclination of their own flesh, how are worlds of men swayed by these or some of these, almost in all matters of religion: if reformation and the practice of the sincerity of the Gospel, may not get the consent of their own carnal reason, or of such and such friends, etc. then it must never be gone about. But contrariwise, we should learn to stick to Gods will in all things, yea we should pray earnestly, that we might never be beaten from this Anchor-hold, but that in all estates, in prosperity and adversity, in life and death, we might constantly exalt the glory of God's will, to yield it for ever our acknowledgement of sovereignty over us m Psal▪ 40.8.10. . Secondly, note here that we must respect all God's will▪ and thus we are tied to respect all the will of God, both in respect of knowledge, and in respect of practice, for we should labour to be made rich in all things, in all kind of utterance and in all knowledge n 1 Cor: 1.5. , we should be expert in the word of righteousness, accustoming ourselves continually, to exercise our wits about discerning of good or evil out of the word o Heb: 5. ult. : in practice we must have respect to every commandment of God, and as David did, we must labour to do all Gods will, and not be like Saul or Herod. This may serve first for confutation of the Papists, that will not allow the will of God to be the only rule, though they grant it to be a perfect rule. But let us detest their subtle distinction, and in the simplicity that is in Christ jesus, acknowledge that there is a will of God, for every opinion and work of every man of God, sufficient to make him perfect in all knowledge, and every good work p 2 Tim. 3.16. . Again, if this doctrine were soundly urged through every commandment, it would ransack the hearts of carnal men, and then manifestly let them see, The arraignment of the civil honest man. the vanity of their false and wild presumption of civility and Gods liking of them and their honest meanings; It is true, they dare not say with their tongues, there is no God, but is there not such talk in their hearts? or could they not wish there were no God a Psal: 14.1. . They worship not Sun, Moon, nor Stars, but is there in them that warmth of love to the true God, that they can love him with all their hearts and all their souls q Deut: 6.5. ? where is that lively knowledge of God r Io: 17.3. ? where is that trembling fear of God s Hab: 3.16. ? where is that glorying in God t Ier: 9.24. ? where is that cleaving unto God u Acts 11.23. ? do these men every day commit their ways and their works unto God * Psal: 37.5. Prou: 16.3. ? These men use to wonder at Heretics, but what forms of God do they conceive in their heads every day? They will not blaspheme God to his face: 'tis true; but will they not murmur from day to day at the work of his hands x 1 Cor. 10.10. ? They place no divinity in the signs of heaven, but will they not fear them neither? yet this is condemned as well as the other y Ier. 10.2. . It is true, popish Images are gone out of their sight in the Churches, but are the pictures of the Trinity gone out of their houses? They think indeed it is too bad never to come to Church, or to give God no worship, but do they make conscience of cold service of God, or lukewarmness z Revel. 3.15. , and continued hypocrisy? For may it not be truly said of them▪ their hearts almost never come to Church a Isa. 29.13. , sure their souls will be indicted in the day of Christ, and convicted too for obstinate Recusants; witchcraft, conjuring and charming is nought, they say, but is going to witches and conjurers and charmers nought too in their opinion b Levit. 20.6. Esay 8.19.20. ? To forswear a man's self they hold it somewhat vile, if it may be discerned, but what conscience make they of swearing in their common talk, especially by petty oaths, and that which is not good c Math. 5.34.37. ? They dare not curse God, but they dare curse the creatures of God by the name or justice of God: they dare not talk directly against God, but they dare use God's titles without reverence d Deut. 28.58. . They say they know all comes from God's blessing, but do they daily seek the sanctification of their callings and the creatures by the word and prayer e 1 Tim. 4.4. ? We all say the Sabbath must be sanctified, but who makes it his delight? we condemn labour on the Sabbath, but where are those Nehemiahs, that will restrain this monstrous abuse in the City, of hiring labourers on the Sabbath. Though for many Sabbaths one after an other, they travel hither many hundreds of all sorts from all parts round about, and fill the streets almost with tumults on the Lord's day, from the morning till near the evening, yet none seeks the reformation of this matchless abuse? or if any would restrain it, how are they opposed? The Lord give repentance to those that have sinned this way, and lay not the toleration of this damned abuse to their charge. Men say at length, it is nought to keep open shops, or ride to Fairs on the Sabbath day, but who repents of the idle and fruitless spending of the Sabbath? we do somewhat in public duties, but who cares for the private duties in the family on the Sabbath? Men will not openly rail on Magistrates, but how licentious are men's tongues in private? or when do men affectionately pray for their superiors? where is a well ordered Family to be found? Say that men forbear blood, fighting, do they forbear anger, envy, frowardness, bitter words? They avoid whoredom, but do they shun filthy speaking and lust? Some men shun drunkenness, but do they shun drink f 1 Pet. 4.3. ? Open stealth is abhorred, but secret fraud and deceit is common g 1 Thess. 4.6. Deut. 25.13. . Covetousness is condemned, but in worldliness men are drowned, and see it not. Gaming for pounds and hundreds is easily censured, but for crowns and shillings, it is no offence. Men make some conscience of false witness in Courts, but at home they make no conscience, of evil speaking, or suspicions, or censures. It may be men would be loath to be found guilty, of raising slanders, but yet men love lies h revel. 22. , if any body else will invent them: and they will go about with tales and spread them i Leuit. 19.16. , they will discover secrets k Pro. 11.13. , they will slander by scoffing or jesting l Eph. 5.4. , they will report part of men's words, but not all, or not in their sense m Math. 16.61. joh. 2.19. , and for evil thoughts and worlds of contemplative wickedness, these men never care for. Object. But some may say, 11 Objections answered. what need all this ado, it is preciseness to be so curious. Answ. It is true it is preciseness, and we are commanded to walk precisely for so the word is Eph. 5.15. And beside there is that necessity of it, that unless our righteousness, exceed the righteousness of the Scribes and pharisees (who yet lead a civil life) we cannot enter into the kingdom of heaven n Math. 5.20. . Object. But we see the most men and those too, men of great place and learning, do not favour such strictness. Answ. What then; such is the calling of a Christian that not many mighty, not many wise, not many noble etc. willbe drawn to deny themselves that they may be saved: But yet we must enter into, at that straight gate that few find o 1. Cor. 1.27. Math. 7. . Object. But there is none can do as you require. Answ. In many things we sin all, but yet Gods children do endeavour after the holiness required confessing their faileings, and no sin hath dominion over them, but now other men allow themselves in these evils, and think all is well, and have no desire or endeavour to show their respect to all God's commandments, but venture all to God's mercy, yea they will not forego such sins, as they can leave if they list, they will continue in sin that neither bring them pleasure nor profit. Object. But might some one of the better sort say, what are we bound to respect all God's wills, and to be perfect and full, and to stand so too? who is able to bear it? is it not a heavy yoke? Answ. It is true that all this is required, and hereby we may see whether sin hath bought us, and what impotency is now in us: It is true also that a mortal condition is a hard condition. Our Saviour meant some thing when he said strive to enter into the strait gate. Yet a Christian needs not faint, for it is all good work, and he is to obey no worse a will, than Gods will, and for no worse an end then his own good, and with no worse company than all the Saints. Object. But the multitude of my former sins troubles me, that I cannot with that comfort address myself to undertake this strict course. Answ. This is thy comfort that in Christ there is a propitiation for all thy sins past: and now that God calls for this obedience he will accept thee as righteous by forgiving thee all former accounts p Rom. 3.25. . Object. But if all were forgiven me yet I cannot do all that God requires of me in his law. Answ. Thou art not under the law but under grace, q Rom. 6.14. thou art freed from the rigour of the law, so that thou extend thy desire and endeavour to all the will of God, thy perfection is but uprightness. Object. But in my best services there is much evil. Answ. Christ makes request for thee, and by the virtue of his intercession, the evil of thy good works is hid and covered. Object. But I am so weak I cannot find strength almost to do any work of God, much less all and to hold out too. Answ. As weak as thou have subjecteth themselves to all God's wills, of which some now sleep in the Lord, who from small beginnings grew to great ability in God's service: what may not grace like a grain of mustard seed r Math. 13. grow, too in short time, besides God's ordinances are mighty through God, to fulfil our obedience s 2▪ Cor. 10 4.6. , and God will show his power in thy weakness t 2. Cor. 12.9. , yea it is his covenant not only to require all his will, but to give us his spirit to cause us to do them u Ezech. 36.27. . Object. But if I were set in never so good a case, and had for the present never so good success, yet I fear falling away. Answ. God will keep the feet of his Saints * ●. Sam. 2.9. . Object. But I have tried a great while, and I have great helps, and yet I find not any such graces or fullness, 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 do all Gods will, and endeavoured it as thou knewest it, and that with desire to do all perfectly, certainly the will, study, care, desire is accepted with God. 3 Consider whether God hath no● let thee see all this while that thou art accepted as full and perfect, what sin hast thou begged pardon for and not obtained it? what duty or grace is it that thou hast prayed for constantly, and God hath utterly denied to answer thee? if God have accepted thee why dost thou charge thyself falsely? Object. But I know not all God's wills, much less can I do 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 mayest increase in grace, what shall I say? Consider but the recompense of reward, God will reward every work, and should we not then do all his wills? though the task be hard and labour great, yet the pay and gain is exceeding great, if we had so many ways to thrive in our estates, we would refuse no labour, Oh why should we not seek the gain of doing every will of God? Thus of the twelfth Verse. Vers. 13 14 For I bear him record that he hath a great zeal for you and them that are in Laodicea, and them in Hierapolis. 14 Luke the beloved Physician and Demas greet you. In the 13 Verse the zeal of Epaphras (which is the fourth thing) is described; First by the testimony of Paul, I bear him record. Secondly by the quantity of it a great zeal. Thirdly by the persons for whom for you etc. The Apostle useth all these words to set out his zeal, because he was desirous to have him in great respect, with his hearers, for he knew if he were once contemned or suspected, his doctrine would be unfruitful, and his hearers made a prey to false Teachers. Besides perhaps he found the people inclining to grow to have enough of him, or to suspect him, or to lessen their regard of him. I bear him Record] Note. 1 That the witness of one Apostle is a sufficient testimony and infallible which should encourage us to study their writings, seeing we are sure to find nothing but truth there. 2 That the best testimony is not our own record of ourselves, let thy neighbour not thine own mouth praise thee a Pro. 29. . 3 Godly ministers should be ready and forward to preserve the same of their brethren, and in particular willing to give record for them, but if we would have record from others, we must not beidle, or ignorant, or corrupt, or scandalous, Oh the misery of these times, how are insufficient or wicked Ministers, written for to the Patron, to the Bishop, to the congregation, concerning whom there can be no sufficient testimony in the day of Christ, and happy were it if no Church men had their hands in such records, the Lord pardon and purge the sins of the sons of Levy. Zeal] D. Zeal is needful in a Minister, now his zeal is two fold, either for God, or for God's people, a Minister should show his zeal, for his people, by praying for them. 2 Painful preaching to them, in season and out of season. 3 By protecting them against the reproaches and scorns of the world, striving by doctrine not only to comfort them, but to wipe away the aspersions cast upon them. 4 By earnest rebukes and admonitions: he must cry aloud, and not spare, not suffering them to sin. 5 By suffering either with them, or for them. The Use is to excite zeal in Ministers, and to awake them out of that coldness or deadness, especially in teaching, it is a wonderful scourge to the people, and a dishonour to the glorious doctrine of God, where the teacher is without life or spirit, in the enforcing of his doctrine. And is zeal good for a Minister, then sure it is good for the people too: indeed it is of exceeding praise in all sorts of men of what degree soever, neither will it be a miss here a little to consider more seriously of zeal, seeing there is much need of it, in the world, and there is much mistaking about it. Now if men will be rightly ordered in their zeal let them look to these things. 12 Sorts of wrong zeal. 1 Let it not be a pretended zeal as in joash. 2 Nor a superstitious zeal as in Paul b Gal. 1.14. . 3 Nor a passionate zeal, only for a fit, as in john at his first entrance. 4 Nor a malicious zeal as in persecutors, that think they do God good service in vexing men wrongfully c Act. 7.9. Gal. 4.17. . 5 Nor a wrong intended zeal, such as is the zeal of merit-mongers. d Rom. 10.2. 6 Nor a contentious zeal, such as theirs that make needless rents in the Church e Rom. 13.13. 1. Cor. 3.3. . 7 Nor a secure zeal that is a zeal not raised by godly sorrow f 1. Cor. 7.10. , or that is carried without care or fear of falling away. 8 Nor an idle zeal that is all words without works: the word is rendered labour sometimes, and it is certain true zeal is spent about good works g Tit. 2.14. . 9 Nor an overcurious zeal, showed either by sticking too much to the letter of scripture h Act. 21.20 21. , or by prying into or harsh censureing of the lesser faults of others i Math. 7. , 10 Or a bitter zeal k jam. 3.13.14. , that spends itself in railing and fiery reproaches, railers seldom stand long. 11 Or an ignorant bold zeal such as was in the jews l Rom. 10.2. . Or lastly a self conceited zeal, when men trust too much to themselves, and their own judgements. True zeal hath in it 6 things. True zeal hath in it six things. 1 The affections of worship and spiritual compassion, it will not rest in the bare work done, either of piety to God, or spiritual mercy to men, it cannot be cold or lukewarm, in praying, hearing, preaching, admonishing, etc. 2 An ardent love to such as fear God showed by desire, mourning and fervency of mind, towards them m 2. Cor. 7.7. . 3 An utter hatred of the wickedness and profaneness, of the world, with a willingness to show and maintain, according to a man's calling a spiritual opposition against it. 4 An affectionate desire after God's house, and the purity of it, thus the zeal of God's house should eat us up. 5 A great wrestling within a man, against the corruptions of his own nature, expressed by indignation, sorrow, confession, strong cries to God, and revenge upon the flesh. 6 The covetting of all spiritual things as the best things in the world. Lastly observe that he saith much zeal or great zeal, which showeth that men ought to thrive in zeal, as well as in other graces, howsoever the world judge of it, only let men look to themselves according to the former rules, that they deceive not themselves nor the world. For you and for them of Laodicea and Hierapolis] I will not trouble the Reader with the topography of these towns, it is out of question they were near bordering cities. Only observe here 3 things. 1 That the care of faithful teachers, and their desire to do good extends to other Churches, also hence they are compared fitly to stars that give light not only to the orb in which they are, but to places further of, and this good Ministers may do by prayer, example of faithfulness and diligence, or by counsel or writing, or confirmation of doctrine, by preaching as there is occasion. And this shows the worth of painful and sincere Teachers: they are a great benefit, to the whole country, where they live, and therefore they should be protected, and encouraged, by all them that would be accounted lovers of their country. 2 That Ministers owe a special love and care to the neighbour Churches, for as nearness of habitation, increaseth the strength of civil bonds, so should it much more in spiritual. 3 That the care of other Churches should not cause men to neglect the stock that depends upon them, it is not sufficient that men preach somewhere God calls for an account of their stewardship in their own charge, they must tend their own herds, he were a strange Husbandman that would plow his neighbour's field, and let his own lie untilled, it is vile corruption, to be intent when we labour for others, and remiss when we labour for our own people. Luke the beloved Physician] There is some ado amongst Interpreters who this Luke should be, but I incline to them that think it was Luke the Evangelist, but whosoever it was three things may be here observed. 1 That the Church of God hath always consisted of men of divers callings: so as no lawful calling is excluded, nor yet any only taken. 2 That Physic hath been of ancient honour and use in the Church, we see it here in the Apostles time, and it was long before also for there were Physicians in Joseph's time n Gen. 50.2. . 4 Sorts of men may be reproved concerning Physic, or Physicians. 1 Such as totally neglect them, though they have need to use them, 4 Sorts of men reproved about Physic. yet our Saviour Christ saith the sick need a Physician o. 2 Such as are wayward and will not be cured, that is such as through impatiency will not be ordered by this means, in the manner they should be. 3 Such as put their whole trust in Physic, as Asa did, neglecting to seek unto God for help: yea it is to be noted in Asa, that his disease being but ordinary yet to neglect the Lord in it was a great sin, for though God hath allowed Physic as an help, yet it was never his meaning to rob himself of his own glory. 4 Such as will out of pride and niceness, be tampering with their bodies in physic, when there is no need, contrary to that of our Saviour Christ, the whole need not the Physician. Now in as much as many times it is manifest, physic doth no good to the diseased we are to understand three things, first that this may be the fault of careless and ignorant Physicians. 2 That as we grow monsters in the world by sinning, overpassing the deeds of the wicked so the Lord sometimes by bringing in strong and new diseases doth overpass the skill of the Physicians. 3 God for sins or trial may restrain the blessing upon the means, which else would be available. The third thing I note, is that the holy Ghost gives this praise to a godly Physician, importing that a Physician should be a man sound in religion, and zealous for the truth, and known and beloved in the Church, for as it is certain, godly and religious Physicians may do much good, in the dangers of their patients, so miserable experience shows that popish and superstitious Physicians, do exceeding much hurt, by working upon those opportunities to seduce and pervert men. And Demas] This is that Demas that afterward forsook Paul, and embraced this present world, from the consideration of whose estate we may observe three things. 1 That the vices of men by the profession of the truth may be restrained when they are not cured. This man's love of the world was in him, when he was at the best, but it was curbed and held down, and so it is with many hypocrites, and therefore men should be warned and look to themselves, that they be not deceived, by taking the restraint of the outward practice of some evil, for the true mortification of them. It is many times a great hand of God upon unsound hearted men, that at their best they are seen into, and not greatly esteemed, it seems it was so with this man, for if we mark it the Apostle not only reckons him in the last place, but he names him also without any manner of praise, as if he would import that he durst not commend him to the Churches. We should here learn what to do towards such from the example of the Apostle. Now if any would know more fully what is to be done, and how they should carry themselves towards such as they justly doubt and fear not to be right, though they make profession: there are three rules to be observed. 1 Pity them, pray for them, and admonish them. 2 Commit not thyself unto them, 3 Rules for our practice concerning such as we suspect in their profession. but be well advised before thou converse inwardly with them. It is true that the practice of this rule is strangely censured, when those kind of people, perceive themselves, not to be regarded so much as they would be, for usually if in discretion, men prove before they trust, they are taxed of pride and haughtiness: yet considering the vile hypocrisy that is in many, it is better to be so censured without cause, then to be beguiled by men that make their religion but a cloak to their own ends. The third rule is that while they stand and fall not into open sin, thou mayest not traduce them, but conceal thy dislikes, till God lay them open, unless greater danger might ensue by the concealment, for the Lord may make him sound, and give him repentance, Paul doth not dispraise Demas here, as he doth not commend him. Thirdly, we may in this man note the property of many hypocrites, they will not be discountenanced, they are usually impudent, this man thrusts himself into the Apostles company, and will be commended to the Churches: he will have a place though it be the last place. Verse 15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house. Hitherto of Salutations signified, now the Salutations required follow, and these are particular, verse 15.16.17. general, v. 18. The particulars concern either Laodiceans, v. 15.16. or the Colossean preacher verse 17. who is not only saluted, but exhorted, or rebuked by intimation. In the salutation of the Laodiceans observe two things: first, the persons who are to be saluted v. 15. 2ly a special direction for the open reading of two epistles, v. 16. The persons are the brethren in general, and Nymphas in special, and the household of Nymphas. Salute the brethren which are at Laodicea] 1 Christian courtesy ought to have in it a holy remembrance of absent friends. 2 It is not vanity or weakness, but may stand with singular gifts and graces of mind to be industrious and large hearted in the many remembrances of all sorts of Christians. 3 It is profitable that men of great gifts and place should preserve their memory with others, though it be but in these lighter compliments of salutation, for many times it may inflame much affection to godliness, in such to whom they send their salutations. 4 God hath his choice amongst men, for here he takes notice of the brethren in Laodicea only. God doth not drive in whole towns of men into the field of his grace at once, for as it was then in turning men from gentilism, so it is now in turning men from profaneness, the Gospel doth not work upon all promiscuously. And Nymphas] This Nymphas was not a woman, as Ambrose and Dionysius, and Catharinus, and the gloss would have it: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse, his house, not her house. This Nymphas it seems was some eminent Christian, whom Paul would specially honour before the congregation, and so it shows that a special respect should be had of such as did excel in gifts amongst such as profess the sincerity of the gospel. And the Church that is in his ●oms●.] By the Church he means those in the household that fear God, whether they were women or children, or servants. Now here first I consider of these persons, and then of the title the Apostle gives them in calling them a Church. In that the Apostle thus with honour remembers the household of Nymphas, it shows his singular uprightness, in that he can respect grace in whomsoever he find it, he loves a good servant as well as a good Master, and can commend good order in an household as well as in a congregation. This should teach us not to have the grace of Christ in respect of persons, and hereby also we may try our love to God's children, by examining ourselves, whether we can love such as can neither profit or pleasure us, nor grace us in the world. And this may be a great encouragement to the young and meaner sort, in that they may perceive from hence, that if they get true grace, they shall be respected both of God and good men. Now in that the Apostle calls this household a Church, A religious Family, is a little Church. The uses of it. we may note, that a religious and well ordered family is as it were a little Church. Here, in one family is prescribed what all families should be, this family is called a church, because his people were godly, and the word of God was read there, and prayers made to God, and Psalms sung, and the younger sort were catechised and instructed. Now do we learn from hence, that our houses are Churches? then these things will follow. 1 That God's worship and piety must be set up in them, 4 Orders in the Family. how can they be churches of God, if God be not served in them? 2 All must be done there in order, and quietness, and silence, for so it is or should be in the Church. 3 Evil persons that are incorrigible must not dwell there, but must be cast out, Psal. 101. 4 The Husband or Master of the family must dwell there as a man of knowledge, and wives, children and servants must obey as the Church doth Christ. Again, are our families Churches? why then religious families are in a happy case, for then God himself will dwell there. So as a stranger coming to such places, may say as jacob did of Bethel, surely God is in this place. Lastly, should our families be Churches? Oh than woe unto the world of profane households, should a Church be without sacrifice? and can their families escape God's wrath, seeing there is neither prayer nor piety in them, but in stead of God's service, there is cursing, and swearing, and lying, and chiding, and filching, and whoring, and railing, and fighting, and what not? The most families are very cages of unclean spirits: where not God or good men, but very devils dwell, they are very sties of uncleanness and unholiness. Thus of the 15 verse. Verse 16. And when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans, and that you likewise read the Epistle from Laodicea. These words contain a direction for reading 1 of this epistle, and that both privately and publicly. 2 of an epistle from Laodicea. Of reading the Scriptures. In the general we may observe, that the Scripture may be read, it is men's duty to do it, 'tis a flat precept, search the Scriptures, joh. 5.39. and this may evidently reprove the profane neglect of the most herein, in this great light, many are so drowned in carelessness, that they have not yet, so much as a Bible in their houses, and others thought for their credit sake, they have gotten them Bibles, yet they read them not. This Epistle.] In that this Epistle may not be neglected, but must be read, it shows that whatsoever is revealed to the Church, to be a part of the word of God, it must be read: so soon as this Epistle is written, it must be read of all Christians, which shows that every part of God's word is to be read. Now for the persons that must read the Scriptures, it is here set down indefinitely (of you) meaning of all sorts of people, which is in other parts of the word of God, distinctly expressed. For 1 Tim. 4.13.15. Ministers must read the Scriptures; and Deut. 17.19. it is required also of Kings, and Magistrates also, none are too good or too great to be employed herein: young men must study in the word, Psal. 119 10. so must women also, Act. 17.12. Priscilla was ripe in the knowledge of the Scriptures, able to instruct others, Act. 18.27. what should I say, every good man must read the scriptures, Psal. 1.2. The use may be to stir us up to do it, and to do it constantly, for the same word of God that requires it to be done, shows it should be done frequently: we must read all the days of our life, Deut. 17.19. and that daily, Act. 17.11. day and night, Psal. 1.2. they read 4 times a day, Nehem. 9.4. The profit of reading the Scriptures. And the rather should we be excited to this daily reading of the word, considering the profit comes thereby, it would exceedingly comfort us, Rom. 15.4. It would be a lantern to our feet, and a light unto our paths, Psal. 119. The word is the sword of the spirit, Eph. 6. and how can we resist temptations with It is written, if we read not what is written, and without reading we can never be expert in the word of righteousness, thereby we are made acquainted with the mysteries of the kingdom, and come to understand all the counsel of God, it will teach us the fear of the Lord, and keep that our hearts be not lifted up, Deut. 17.19.20. Q. But what should be the reason that many get no more good by reading the word, and cannot find any great profit in their reading? The causes why so many profit not by reading the word. I answer diversly; 1 Some men are poisoned with the inclinations of Atheism and security, they come to the word to observe it, not to let the word observe them. 2 Many seek not a blessing by prayer: whereas it is certain the flesh will not of itself savour the things of the spirit. 3 Men bring not an humble and meek spirit, whereas unto the fruitful meditation of the word, a heart quiet and patient, and a mind free from pride and passion is requisite, Psal. 25.9. 4 Men lay not down their cares and lusts, they have marred their taste before they come, they do not empty their heads and separate themselves to seek the wisdom of the word, care or lust will choke the word. 5 Men read not all God's word, nor do they read constantly, they will not wait daily at the gates of wisdom: to read seldom, or by starts and here and there, will do little good. 6 One great cause of not profiting, is the not seeking of the law at the Priest's mouth, that is, want of conference and propounding of doubts. 7 In many, unprofitableness, is the scourge of unthankfulness for the good they have found in reading. 8 In reading men do not mind their own way, for if men did propose unto themselves, what sin of their own they might find rebuked, and what directions might be collected out of that they read for their lives, or did note how the word did offer comfort when they need it, they could not but find many excellent experiences of God's providence and power in the word, they could not live in any sin, but either reading or hearing would discover it, nor could they go long without some word of comfort, when they needed it, yea they might observe, how God in the word they read did counsel them too, when they were in distress, therefore let him that readeth mark, and read for himself. Lastly, the cause is in the most, that their hearts are not turned to God, and so the vail is not taken away, 2 Cor. 3.16. 'cause to be read.] Observe here. 1 That it is not enough to read ourselves, but we must cause others to read, by exhorting, encouraging, commanding, etc. especially Parents and Ministers, should see to it, so should Magistrates also. 2 From the coherence note, that we must cause others to read, when we have read ourselves; It is vile hypocrisy, for a Minister or Parent to urge their children or servants to read the Scriptures, when they neglect reading themselves. In the Church.] Here we have a plain proof for reading of the Scriptures publicly in the Church, we see it was anciently both required and practised. add for the further confirmation hereof these places, Deut. 31.11.12. Neb. 8. Luke 4. Act. 13. And this may assure us, 1 That public reading is no invention or ordinance of man. 2 That the people of God have found in all ages great need of this help: and therefore they are miserably transported with humour, that so vilify or neglect this ordinance of God, and it may be just with God, that thou shouldst not profit by reading at home, when thou carest not for reading in the Church. Thus of the reading of the Epistle to the Colossians. Epistle from Laodicea▪] Here is a great ado among Interpreters to find out what Epistle this was. 1 Theophylact thinks it was the first epistle to Timothy, which was written from Laodicea, an other town of that name, not this Laodicea before mentioned. 2 Some think Paul did write an Epistle to the Laodiceans, which was Apocrypha: and so Dionysius tells of a third epistle to the Corinthians, jacobus Stapulensis caused such an epistle to be printed, but Catharinus could easily avouch that it was a bastard and counterfeit. 3 Some think the Laodiceans wrote to the Apostle, and propounded their doubts, unto which the Apostle hath answered in this epistle: and therefore required that his answer might be compared with their doubts, this is the most public opinion. But in the general it shows us thus much, that we must read other good books as well as Scriptures. Thus of the 16 verse. Verse 17 And I say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it. These words concern the Colossean preacher, who is not only saluted but exhorted. This Archippus as it seems was their Pastor, joined with Epaphras, who was now at Rome with Paul, Painful Preachers, many times, grow idle. it is likely he was grown negligent in teaching, and careless and idle. Many times it comes to pass that men that sometimes were painful in their Ministry, do afterwards grow slack and negligent. 1 Sometimes from very discouragements from their people, either because they profit not, or because they weary their teachers, with indignities and wrongs; thus the very Prophets have been sometimes so tired, that they could have been almost willing never to speak more in the name of the Lord. 2 Sometimes this comes from the corruption of their own natures, they grow soon weary of God's work, or else having taken more work to do then they are sufficient for, they grow to neglect all, or else they are drawn away with the love of the world, or else forbear of purpose to preach often, lest they should be thought to be too precise, or else to win applause, they set out at first with such a strife to seem eloquent, and learned, that they quickly spend their store, and then rather than they will be observed to want, they will give over preaching. 3 Sometimes God himself for the wickedness of their lives casts a barrenness upon their hearts, and blasteth their gifts. In this exhortation four things may be noted. 1 Who he is that is exhorted, say to Archippus. 2 The matter charged upon him, see to thy Ministry. 3 The reason by which it is urged, thou hast received it of the Lord. 4 An explication of the matter charged by the extent of it, to fulfil. Say to Archippus.] Here I observe 7 things. 1 The Sinner must be told of his sin, Leuit. 19.17. 2 Such as offend publicly must be told of it publicly. 3 Ministers as well as others may be rebuked, though some Clergy men are so sore and so proud, that they may not be touched: and many times it is a just judgement of God, that no man should rebuke them, that their sores might not be medicined, but like unsavoury s●lt, they should be cast out of God. No man's learning or greatness of place can so protect them, but that they may be told of their faults: it is too commonly known they can sin as well as others, why then should they not be rebuked as well as others. Doth Archippus need to be told? the Lord be merciful to the land and Church; There be many Archippasses in the Church of England, had need to be wakened with a loud trumpet of rebuke, and to be told of their faults, even of their ignorance, silence, sloth, pride, covetousness, simony, dissoluteness, ambition, contempt of their brethren, and soul murder of many kinds. 4 The people may put their teachers in mind of their faults: as they ought to encourage them in well doing, so may they admonish them for what is evil, Therefore Ministers should strive so to live, and so to teach, as their people should not have cause to find fault. 5 Ministers must be told of their faults by their people, with great reverence and heedfulness, and wisdom, according to that direction, Rebuke not an Elder, but exhort him as a Father; here they must say to Archippus not directly reprove him. 6 They must say it to him, not say it of him, Ministers ought not to be traduced behind their backs. 7 He doth not threaten him if he do not, which implies, he hoped their exhortation would speed: certainly 'tis a great praise to profit by admonition. Take heed to thy Ministry] This take heed hath in it three things. 1 Consideration, a weighing and meditation of the greatness of the function, of the dignity of it, and the duty also, with the accounts he must make to God and his high calling and the great price of souls, etc. 2 It notes divers of the worthy qualities of a Minister, as care, attendance, watchfulness, aptness to teach, and divide the word aright, discretion, to give every one his portion, diligence, gentleness, in not marring the doctrine with passion, patience to endure the work and labour of his ministry, etc. 3 It notes caution, and so Ministers must take heed both of what is within them, and what is without them, they must take heed of their own divinations, they must take heed of sloth and idleness, they must take heed of the objections of their own flesh, and the temptations of the Devil, without them they must take heed of the new errors, that will daily rise, they must take heed of the sins of the people, with all the methods of Satan in devising, committing, or defending of sin, they must take heed of men's fancies: and for persons they must take heed of hypocrites, and open adversaries, domestical vipers, and foreign foes, false brethren and professed Idolaters. The Use may be for great reproof of our sleeping watchmen, and blind guides, that take no heed to their ministries; Oh the woes that will fall upon them, who can recount the miseries that the blood of souls, will bring upon them. Which thou hast received in the Lord] A Minister is said to receive his ministry in the Lord in divers respects. First Because it is Gods free grace, that he is chosen to be a Minister Rom. 5.1. Secondly because, he is inwardly called and qualified by God. Thirdly because, he received his outward authority, though from men, yet by the direction and warrant of God's word. Fourthly because, he receives it for the Lord, that is to God's glory, and the furtherance of his kingdom, over the mystical body of Christ. The Use is threefold, First the people should therefore learn to seek their ministers, of God. Secondly Ministers should hence learn, neither to be proud nor idle, not proud for they received their ministery of God, it was his gift not their deserts, not idle for they are to do Gods work. Thirdly Ministers may hence gather, their own safety notwithstanding the oppositions of the world, that God that called them will perfect them. To fulfil it] Ministers are said to fulfil their ministries two ways. 1 By constancy, holding out in it to the end, to fulfil it is to go on, and not look back, when they are at plow. 2 By faithful performance of it with a due respect of all the charge they have received of God, thus to fulfil it is to show the people all the counsel of God, it is to rebuke all sorts of sins and sinners, it is faithfully to do every kind of work, that belongs to their ministery whether public or private. Vers. 18 The salutation by the hand of me Paul, remember my bonds, grace be with you Amen. There are 3 things in this Verse, a sign, a request, a vow or wish. The salutation by the hand of me Paul] To write with his own hand he calls the token in every Epistle 2. Thess. 3.17. Here two things may be noted. 1 The great care that anciently hath been to provide that none but the true writings of the Apostles should be received of the Church, it should cause us, so much the more gladly to receive and read these Apostolical writings. 2 It implies that even in the times of the Apostles, Satan raised up wicked men who endeavoured to counterfeit books and writings, and to father them upon the Apostles themselves, or other eminent and worthy men, this continued successively as a most devilish practice in divers ages after. Remember my bonds] The observations are. 1 Gods children have been in bonds. 2 It is profitable to remember the troubles and afflictions of God's children, and to meditate of them, for 1 it may serve to confirm us when we find like hatred from the world. 2 It is an alarum to preparation and the harnessing of ourselves against the fight of affliction when one part of the host of God is smitten, should not the rest prepare for the fight. 3 It will soften our hearts to mercy both spiritual and corporal. And 4 It may learn us wisdom and circumspection. How many ways men remember the bonds of others. Quest. How should they show it that they did remember his bonds? Answ. 1 By praying for him to God. 2 By showing like patience under their Crosses. 3 By constant profession of the doctrine he suffered for. 4 By a care of holy life, that they might strive to be such, as he need not be ashamed to suffer for them. 5 By supplying their wants. 3 As any have been more gracious, so they have been more streitened, and oppressed by the wicked. 4 The actions of great men are not always just, a worthy Apostle may be unworthily imprisoned. 5 The people should be much affected with the troubles of their teachers, and therefore they are far wide, that instead thereof trouble their teachers. Grace be with you] By grace he means, both the love of God and the gifts of Christ, as he began so he ends with vows and wishes of grace, which shows. 1 That in God we have wonderful reason continually to exalt the praise of his free grace and love. 2 That in man there is no greater happiness then to be possessed of the love of God, and true grace, it is the richest portion, and fairest inheritance on earth. When he saith (be with you) It is as if he said three things. 1 Be sure you have it, be not deceived, nor satisfied till ye be infallibly certain ye have attained true grace, and God's love. 2 Be sure you lose it not, never be without, it matters not though ye lose some credit or wealth or friends etc. so you keep grace still with you. 3 Be sure you use it and increase it, employ it upon all occasions, be continually in the exercise of it. Thus of the whole Epistle. There followeth a postscript or underwriting in these words. Written from Rome and sent by Tichicus and Onesimus. There is difference about the reading, some copies have not Tichicus and Onesimus in some Latin copies read, Missa ab Epheso. But the greek copies generally agree that it was from Rome. But it is no great matter for the certainty of the reading, for the Reader must be admonished, that the postscripts are not part of the Canonical Scripture: But were added by the Scribes that wrote out the Epistles. If any desire to be more particularly informed herein, he may peruse a learned Tractate of this argument published by Mr Rodulph Cudworth, upon the subscription of the Epistle to the GALATHIANS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS.