An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of writers, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seuen yeeres weeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.
Publisher: Printed by E dward G riffin for Nathaniel Butter and are to be sould at his shop at the signe of the Pide Bull in Pauls Church yard neare to S Austins Gate
THE PLAINE Logicall Analysis of the first Chapter. THis CHAPTER stands of three parts: a Proaeme, a Proposition of Doctrine, an Exhortation to constancy and perseuerance.
THE PLAIN Logical Analysis of the First Chapter. THis CHAPTER Stands of three parts: a Proem, a Proposition of Doctrine, an Exhortation to constancy and perseverance.
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first, by the place of their abode, and so they are the Citizens and inhabitants of Colosse: secondly, by their spirituall estate, which is set out in foure things: 1. They are Saints: 2. They are faithfull: 3. They are Brethren: 4. They are in CHRIST.
First, by the place of their Abided, and so they Are the Citizens and inhabitants of Colosse: secondly, by their spiritual estate, which is Set out in foure things: 1. They Are Saints: 2. They Are faithful: 3. They Are Brothers: 4. They Are in CHRIST.
and that is, Grace and Peace, which are amplified by the Causes or Fountaines of them, from God our Father, and from our Lord Iesus Christ. Thus of the Salutation.
and that is, Grace and Peace, which Are amplified by the Causes or Fountains of them, from God our Father, and from our Lord Iesus christ. Thus of the Salutation.
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thirdly, how long, alwaies, that is, constantly from day to day. Now, in the Verses that follow he expounds and opens this: first, his Thankesgiuing, vers. 4.5.6.7.8. secondly his Prayer, verse 9, 10.11. In the Thankesgiuing hee shewes for what he gaue thankes;
Thirdly, how long, always, that is, constantly from day to day. Now, in the Verses that follow he expounds and Opens this: First, his Thanksgiving, vers. 4.5.6.7.8. secondly his Prayer, verse 9, 10.11. In the Thanksgiving he shows for what he gave thanks;
which is described and set out six waies: 1. by the Ordinance in which it was most effectuall, viz. Hearing, whereof yee haue heard, 2. By the propertie that was most eminent in the working of it, viz. Truth, by the word of truth.
which is described and Set out six ways: 1. by the Ordinance in which it was most effectual, viz. Hearing, whereof ye have herd, 2. By the property that was most eminent in the working of it, viz. Truth, by the word of truth.
which is amplified by the repetition of the persons in whom, and the consideration both of the time, in those words, from the day that you heard, &c. and also, of the adiuuant cause, viz. the hearing and the true knowledge of the Grace of God, from the day that you heard of it,
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 herd, etc. and also, of the adiuuant cause, viz. the hearing and the true knowledge of the Grace of God, from the day that you herd of it,
first, hee considers the worke of our Redemption; and secondly, the person of our Redeemer. The worke of our Redemption, verse 12.13.14. the person of our Redeemer, verse 15. and those that follow to the 23. and all this he expresseth in forme of Thankesgiuing.
First, he considers the work of our Redemption; and secondly, the person of our Redeemer. The work of our Redemption, verse 12.13.14. the person of our Redeemer, verse 15. and those that follow to the 23. and all this he Expresses in Form of Thanksgiving.
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The Instrumentall, or the Minister followeth, vers. 7.8. and he is described, 1. by his name, Epaphras: 2. by the adiunct loue of others to him, beloued: 3. by his Office, a Seruant: 4. by his willingnesse to ioyne with others, a fellow-seruant: 5. by his faithfulnesse in the execution of his Office, which is for you a faithfull Minister of Christ:
The Instrumental, or the Minister follows, 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 shewes by the good report he chearefully giues of them, viz. who also declared vnto vs your loue in the spirit. Thus of the Thankesgiuing.
and lastly, by his delight in his people, which he shows by the good report he cheerfully gives of them, viz. who also declared unto us your love in the Spirit. Thus of the Thanksgiving.
first by the Obiect of it, the will of God: secondly, by the Parts of it, Wisedome and Vnderstanding: thirdly, by the End, viz. that they might walke worthy, &c. fourthly, by the cause, his glorious power: and fiftly, by the Effects, Patience, Long-suffering, and Ioyfulnesse.
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 Fifty, by the Effects, Patience, Long-suffering, and Joyfulness.
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when he saith, all Wisedome and vnderstanding. The end of all their knowledge hee expresseth more largely, verse 10. which in generall is the eminence of holy life, which hee expresseth in three seuerall formes of speech, viz. 1. to walke worthy of the Lord:
when he Says, all Wisdom and understanding. The end of all their knowledge he Expresses more largely, verse 10. which in general is the eminence of holy life, which he Expresses in three several forms of speech, viz. 1. to walk worthy of the Lord:
for in the twelfth Verse hee seemes to shew, that in respect of Inchoation, it is a making of vs fit; and in respect of Consummation, it is a causing of vs to enioy an immortall happines in heauen, better then that Adam had in Paradise, or the Iewes in Canaan.
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 then that Adam had in Paradise, or the Iewes in Canaan.
And therein hee expresseth, first the manner of tenure or title, in the word Inheritance: secondly, the adiunct praise of the company, viz. the Saints: and thirdly, the perfection of it, it is in light.
And therein he Expresses, 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.
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secondly, translating into the Kingdome of the Sonne of his loue, one of the many excellent priuiledges of which estate, is noted in the fourteenth Verse, to be remission of sinnes, through the bloud of Christ.
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.
secondly, in relation to the whole World; thirdly, in relation to the Church. First, in relation to God, hee is described in the beginning of the fifteenth Verse;
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;
some are visible, some inuisible: 3. the inuisible are againe distinguished, by either Titles or Offices, some are Thrones, some are Principalities, &c. thirdly, all things are for him, this is in the end of the sixteenth Verse:
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:
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Thirdly, hee 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, verse 21.22.
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, verse 21.22.
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for from him flowes Peace and Reconciliation, verse 20. concerning which Reconciliation there are eight things to be noted: 1. the mouing cause, which is to be supplied out of the former Verse,
for from him flows Peace and Reconciliation, verse 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,
2. the Instrument, by him, viz. CHRIST the head: 3. the Benefit it selfe, viz. to reconcile: 4. the subiect Persons in generall, all things: 5. the End, to himselfe: 6. the Effect, making peace: 7. the Meanes, through the bloud of his Crosse:
2. the Instrument, by him, viz. CHRIST the head: 3. the Benefit it self, 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:
but in their mindes: 2. by the Cause, viz. wicked workes, verse 22. In setting downe their remedie hee notes: 1. the Meanes: 2. the End. The meanes is the death of the body of Christs flesh:
but in their minds: 2. by the Cause, viz. wicked works, verse 22. In setting down their remedy he notes: 1. the Means: 2. the End. The means is the death of the body of Christ Flesh:
Thus of his relation to the Church of the Colossians: and thus also of the second part of this Chapter, viz. the Proposition of Doctrine. The Exhortation followes: where is to be considered; first, the Exhortation it selfe; and then the Reasons.
Thus of his Relation to the Church of the colossians: and thus also of the second part of this Chapter, viz. the Proposition of Doctrine. The Exhortation follows: where is to be considered; First, the Exhortation it self; and then the Reasons.
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first, the manner of propounding it, which is with an If: secondly, the dutie required, Continue: thirdly, the manner of the dutie, grounded and stablished: fourthly the obiect, Grace, in Faith.
First, the manner of propounding it, which is with an If: secondly, the duty required, Continue: Thirdly, the manner of the duty, grounded and established: fourthly the Object, Grace, in Faith.
first, he sets downe the euill to be auoided, viz. vnsetlednesse or reuolting, in the words, Be not mooued away: secondly, hee quickens them by remembring the cause and fountaine of their hope:
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 Gospell preached. Thus of the Exhortation, the Reasons follow. There are seauen Reasons to inforce this Exhortation to perseuerance.
viz. The hearing of the Gospel preached. Thus of the Exhortation, the Reasons follow. There Are seauen Reasons to enforce this Exhortation to perseverance.
The first is taken from the consent of Gods Elect, Which are through the world, who haue in the preaching of the Gospell receiued Faith and Hope, as their common portion.
The 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.
and to stirre them the more concerning his sufferings, hee sheweth that hee suffered with great Ioy: which hee confirmeth by expressing the reasons of his ioy;
and to stir them the more Concerning his sufferings, he shows that he suffered with great Joy: which he confirmeth by expressing the Reasons of his joy;
The third Reason is taken from the testimonie of God, who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope, with a charge that they should see his Word fulfilled herein, Verse 25. The fourth Reason is taken from the excellencie of the Gospell: which is set out;
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;
fourthly, by the persons to whom it is reuealed, viz. onely the Saints, all which should moue to care and constancie in keeping of it. Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell, which is no lesse nor worse then Christ reuealed by the preaching of the Gospell.
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 then christ revealed by the preaching of the Gospel.
In this reuelation of Christ in the Gospell, consider, first, who reueales him, God: secondly, the cause of his reuelation, the will of God, hee would:
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:
first, the inhabitation of Christ: secondly, the hope of glory, Verse 27. The sixt Reason is taken from the end, which is the presenting of them perfect in Iesus Christ, which is amplified by the meanes to bring to this end, which is preaching:
First, the inhabitation of christ: secondly, the hope of glory, Verse 27. The sixt Reason is taken from the end, which is the presenting of them perfect in Iesus 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 Wisedome, Verse 28. The seuenth Reason is taken from the holy strife of the Apostle, to bring men to this:
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. The Seventh Reason is taken from the holy strife of the Apostle, to bring men to this:
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PAVL, the Messenger or Embassadour-generall for all the Churches of the Gentiles, by Commission from the promised MESSIAH, now come in the flesh, the Lord annointed, separated hereunto, not for his owne worthinesse,
PAUL, the Messenger or Ambassador-general 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,
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We giue thankes vnto God, euen that God that by an eternall and vnexpressible generation is the Father of our Lord Iesus Christ, remembring you earnestly and constantly in our daily Prayers, being exceedingly fired and inflamed,
We give thanks unto God, even that God that by an Eternal and unexpressible generation is the Father of our Lord Iesus christ, remembering you earnestly and constantly in our daily Prayers, being exceedingly fired and inflamed,
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and the rather, because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world, to the seruice of God, especially considering that you haue not the glorious Faith of Christ in respect of persons,
and the rather, Because we likewise herd 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,
And (as a People not destitute of any sauing Grace, ) wee reioyce to heare of that liuely hope, by which you haue laid hold on the Promise of eternall glory, which God the Father hath prepared and laide vp in Heauen.
And (as a People not destitute of any Saving Grace,) 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.
or conceiued for some corrupt or carnall ends, but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation, proued in it selfe,
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 it self,
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euen that word of the LORD, long foretolde, now truely reuealed and accomplished also, begetting the true forme of pietie in you, with constancie and true vprightnesse, both of heart and life.
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.
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of Epaphras I say, whom wee all reuerence as our deare fellow-Seruant, being assured that he is for your best good, a faithfull and most humble Minister of Iesus Christ.
of Epaphras I say, whom we all Reverence as our deer fellow-Seruant, being assured that he is for your best good, a faithful and most humble Minister of Iesus christ.
as might become the great measure of Gods Mercies of all sorts towards you, expressing a liuely kinde of pleasingnesse, both in carriage towards God and man, being refreshed with the sweetnes of acceptation in your seruices,
as might become the great measure of God's mercies of all sorts towards you, expressing a lively kind of pleasingness, both in carriage towards God and man, being refreshed with the sweetness of acceptation in your services,
but in all kindes and sorts of good workes, daily increasing in a holy acquaintance with the sacred nature of God, which is both the effect and cause of all comfortable progresse in holy life.
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.
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That so growing vp to a ripe age in CHRIST, in the sanctification both of soule and body and spirit, in all the Graces and Duties of CHRIST and Christian life, through the assistance of the glorious power of GOD, in the vse of all meanes and helpes appointed of God, yee might accomplish your most holy profession, with singular comfort and contentment, being able cheerefully and with all patience and Long-suffering to beare the Crosses, Tentations, Infirmities, Persecutions,
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, Tentations, Infirmities, Persecutions,
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so wee thought good to write vnto you, both to put you in minde of the most holy doctrine of CHRIST, as also to exhort and beseech you to be constant in the Faith and hope you haue receiued, without listening to the entising speeches of false Teachers, which as wicked Seducers would beguile your soules of that high prise of your most holy Calling.
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 thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians, that of his meere Grace and free Loue, hath by a holy Calling, made vs, in his account, meete to haue a Lot in that heauenly Canaan, in that sweet and eternall fellowship with the spirits of the iust, not onely reuealed vnto vs in this light of the Gospell,
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,
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and Sinne, and Ignorance, and Aduersitie, and Death, and Damnation, had power ouer vs, & hath translated vs into the Kingdome of Iesus Christ, the Son of his loue, inrolling our names among the liuing,
and Sin, and Ignorance, and Adversity, and Death, and Damnation, had power over us, & hath translated us into the Kingdom of Iesus christ, the Son of his love, enrolling our names among the living,
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but effectually and truely redeemed, and in some sort fully too: for in our Iustification we are perfectly reconciled, and all our sins absolutely forgiuen vs,
but effectually and truly redeemed, and in Some sort Fully too: for in our Justification we Are perfectly reconciled, and all our Sins absolutely forgiven us,
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but as he was from euerlasting the very essentiall naturall Image of God, most absolutely in his diuine person resembling infinitely the whole nature of his Father:
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:
yea, the very Angels themselues, of what Order or Office soeuer, whether Thrones or Dominions, Principalities or Powers, were all made my him of nothing;
yea, the very Angels themselves, of what Order or Office soever, whither Thrones or Dominions, Principalities or Powers, were all made my him of nothing;
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as a bond vniting together, is a true body vnto CHRIST: and worthily is he to be acknowledged a head vnto the Church, for three great Reasons: first, in respect of Dignity:
as a bound 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:
yet you know that CHRIST taking our Nature vpon him, and in that nature suffering death for you, hath reconciled you to GOD and by the Gospell a-new created you, that hee might present you to GOD, as holy and vnblameable,
yet you know that CHRIST taking our Nature upon him, and in that nature suffering death for you, hath reconciled you to GOD and by the Gospel anew created you, that he might present you to GOD, as holy and unblameable,
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Now what remaines, but that seeing wee haue such precious Doctrine, you should be exhorted to hold out with all Christian perseuerance, setling and establishing your hearts in the beleefe of the truth, suffering your selues not to be carried away with any contrary winde of Doctrine, from the confidence of that hope of your reconciliation with God, which hath been propounded and wrought in you, by the preaching of the Gospell;
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 your selves 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;
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Now for my Sufferings, it is apparant to all sorts of men, that I haue endured my part of all kindes of Troubles for the Gospell, which I would not haue done,
Now for my Sufferings, 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,
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Thirdly, I haue receiued this Commission concerning the Gospel immediately from GOD himselfe, with strict charge, that for your good I should pursue the execution of it, till not only Faith and Hope were wrought,
Thirdly, 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 worke and word of God, euen accomplished and fulfilled. Fourthly, what can there be more excellent and worthy to be beleeued and trusted in,
but till we saw the work and word of God, even accomplished and fulfilled. Fourthly, what can there be more excellent and worthy to be believed and trusted in,
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Sixtly, neyther should you euer cast away the confidence of your assurance and hope, or grow weary heerein, seeing it is the drift and end of all our preaching, wherein wee eyther admonish or instruct you, leading you through all sorts of wisedome in the word of GOD. I say, the end of all is, to present you, at the length, perfect and compleate euery one of you, in CHRIST IESVS, in some acceptable measure of Sinceritie and Knowledge in him.
Sixty, 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.
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hoping that this also may proue a motiue, among the rest, to perswade with you, to keepe Faith and Hope to the end, with all Constancie and holy perseuerance.
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.
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CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER. WHat rules wee must obserue in alledging the examples of godly men sinning.
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. 20. Foure Rules of tryall in our Thankesgiuing to God for others. fol. 21. A Child of God neuer giues thankes but he hath cause to pray; and contrariwise.
fol. 20. Foure Rules of trial in our Thanksgiving to God for Others. fol. 21. A Child of God never gives thanks but he hath cause to pray; and contrariwise.
fol. 75. Tenne Obiections against Knowledge answered out of Prou. 8. fol. 75. 76. Wherein Wisedome consists: Wisedomes order in seauen things: Wisedomes specialties in the behauiour;
fol. 75. Tenne Objections against Knowledge answered out of Prou. 8. fol. 75. 76. Wherein Wisdom consists: Wisdoms order in seauen things: Wisdoms specialties in the behaviour;
fol. 94. 95. Of Long-suffering, and how to preuent anger and desire of reuenge. fol. 95. What wee must doe that we might get constant Ioyfulnesse of heart.
fol. 94. 95. Of Long-suffering, and how to prevent anger and desire of revenge. fol. 95. What we must do that we might get constant Joyfulness of heart.
Many obiections about the preseruation of the righteous answered out of the 37. Psalme, fol. 102. But if we would be thus preserued, wee must looke to nine things, noted out of that Psalme. fol. 121. The benefits that flow from Christ as Head of the Church. fol. 121. Of the Church.
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. fol. 121. The benefits that flow from christ as Head of the Church. fol. 121. Of the Church.
fol. 122. 123. How Christ is the beginning. fol. 124. A three-fold primogeniture in Christ. fol. 124. Christ was first begotten among the dead in three respects.
fol. 122. 123. How christ is the beginning. fol. 124. A threefold primogeniture in christ. fol. 124. christ was First begotten among the dead in three respects.
AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS. COLOS. 1.1.2. Verse 1. Paul an Apostle of IESVS CHRIST, by the will of God and Timotheus a Brother.
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 Timothy a Brother.
TWO things are worthy our consideration in this Epistle, the Author and the Matter: the Author was PAVL, concerning whom memorable things are recorded:
TWO things Are worthy our consideration in this Epistle, the Author and the Matter: the Author was PAUL, Concerning whom memorable things Are recorded:
these men taught Philosophicall Positions, and vaine Speculations, vrged the ceremonies of the Iewes, and brought in praying to Angels, and such like infectious stuffe.
these men taught Philosophical Positions, and vain Speculations, urged the ceremonies of the Iewes, and brought in praying to Angels, and such like infectious stuff.
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he was an Hebrew, of the Hebrewes, of the tribe of Beniamin, a Pharise, the son of a Pharise, born in Tharsus of Cilicia, circumcised the 8. day, brought vp in the knowledge of the Law,
he was an Hebrew, of the Hebrews, of the tribe of Benjamin, a Pharisee, the son of a Pharisee, born in Tharsus of Cilicia, circumcised the 8. day, brought up in the knowledge of the Law,
His calling was exceeding glorious, his Office vnto which he was called, was great and honorable, (viz.) to be Legate of CHRIST, the Doctor of the Gentiles, the Minister of God, of Christ, of the Spirit, of the new Testament, of the Gospell of reconciliation and of righteousnesse;
His calling was exceeding glorious, his Office unto which he was called, was great and honourable, (viz.) to be 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;
how hee was daily pressed with wearinesse, painefulnesse, watchings, hunger, thirst, fastings, cold and nakednesse, besides the incumbrances and cares for the businesse of the Churches.
how he was daily pressed with weariness, painfulness, watchings, hunger, thirst, Fastings, cold and nakedness, beside the encumbrances and Cares for the business of the Churches.
And this testimony standeth of 4. branches: 1. His immediate calling: 2. His immediate instruction & information. 3. The visible donation of the holy Ghost, which was not onely giuen to himselfe,
And this testimony Stands of 4. branches: 1. His immediate calling: 2. His immediate instruction & information. 3. The visible donation of the holy Ghost, which was not only given to himself,
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but he also conferred it, by imposition of hands to others. 4. His working of Miracles, for so he saith of himselfe, The signes of an Apostle were wrought among you, with all patience, with wonders, and great workes:
but he also conferred it, by imposition of hands to Others. 4. His working of Miracles, for so he Says of himself, The Signs of an Apostle were wrought among you, with all patience, with wonders, and great works:
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Lastly, this noble Iew, more famous among the Apostles then euer the great Saul was among the Prophets, was beheaded by the Emperor Nero, the 29. of Iune, in the 70. yeare of the Lord.
Lastly, this noble Iew, more famous among the Apostles then ever the great Saul was among the prophets, was beheaded by the Emperor Nero, the 29. of Iune, in the 70. year of the Lord.
For the first, Colosse was a Citie in Phrigia, in Asia the lesse, neere to Laodicea and Hierapolis. The Church in this citie was not first gathered by Paul, but as some thinke, by Epaphras, whom they take to haue bin one of the seauenty Disciples, and an Euangelist.
For the First, Colosse was a city in Phrygia, 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 seauenty Disciples, and an Evangelist.
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Some say they were first conuerted by Archippus who is mentioned, Ch. 4.17. and that Epaphras, one that was borne amongst them, being instructed by Paul, was sent thither to build them vp further. For the second:
some say they were First converted by Archippus who is mentioned, Christ 4.17. and that Epaphras, one that was born among them, being instructed by Paul, was sent thither to built them up further. For the second:
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After that there was a Church here gathered by the power of the Gospell, Sathan after his wonted manner, stirred vp corrupt teachers, who by crosse and contrary teaching did mightily labour to disgrace the Ministery,
After that there was a Church Here gathered by the power of the Gospel, Sathan After his wonted manner, stirred up corrupt Teachers, who by cross and contrary teaching did mightily labour to disgrace the Ministry,
Epaphras hereupon being oppressed with the madnesse and fury of those Impes of Sathan, resorts to Paul, who lay in prison at Rome, and acquainting him with the state of the Church, procures him to write this Epistle.
Epaphras hereupon being oppressed with the madness and fury of those Imps of Sathan, resorts to Paul, who lay in prison At Room, and acquainting him with the state of the Church, procures him to write this Epistle.
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and his Kingdom, from v. 12. to the 23. Thirdly, an Exhortation, containing a perswasion, from v. 23. of ch. 1. to v. 8. of ch. 2. and a disswasion, from v. 8. of ch. 2. to the end of ch. 2. Fourthly,
and his Kingdom, from v. 12. to the 23. Thirdly, an Exhortation, containing a persuasion, from v. 23. of changed. 1. to v. 8. of changed. 2. and a dissuasion, from v. 8. of changed. 2. to the end of changed. 2. Fourthly,
an institution of manners, giuing rules first in generall, ch. 3.1. to 18. secondly in speciall, 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.
an Institution of manners, giving rules First in general, changed. 3.1. to 18. secondly in special, from v. 18. of changed. 3. to v. 2. of changed. 4. And lastly, a conclusion, from v. 2. of changed. 4. to the end.
Paul. ] The Apostle at his Circumcision was called Saul. For, being of the Tribe of Beniamin, it seemes the men of that Tribe did in honour of their King Saul, who was the first of all the Kings of Israel;
Paul. ] 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, who was the First of all the Kings of Israel;
before his calling, as the olde Saul persecuted Dauid, so did this youngling Saul (comming freshly out of the mint of a Pharise) persecute Christ, who came of Dauid. And after his calling,
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 Come of David. And After his calling,
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as it was said of olde Saul, by way of Prouerbe, Is Saul also among the Prophets? So may it be said of this Saul, by way of honour, Saul is among the Apostles:
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:
as Salomon was called also Iedidiah, and Matthew called Leui, and these should seeme to bee giuen by his Parents, to professe his interest amongst both Iewes and Romanes.
as Solomon was called also Jedidiah, and Matthew called Levi, and these should seem to be given by his Parents, to profess his Interest among both Iewes and Romans.
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Lastly, it is most likely he was called Paul for memory of the first spoyles hee brought into the Church of Christ, not the head but the heart of Sergius Paulus, that noble Romane, and this is more probable,
Lastly, it is most likely he was called Paul for memory of the First spoils he brought into the Church of christ, not the head but the heart of Sergius Paulus, that noble Roman, and this is more probable,
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for, it is vsually giuen to the twelue principall Disciples, and to Paul and Barnabas: and so it is vsed as a tearme of distinction from other Church-Officers:
for, it is usually given to the twelue principal Disciples, and to Paul and Barnabas: and so it is used as a term of distinction from other Church-Officers:
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for, for the body, they had widdowes for the sicke, and Deacons for the poore: and for the soule, they had Pastors and Doctors for exhortation and instruction.
for, for the body, they had widow's for the sick, and Deacons for the poor: and for the soul, they had Pastors and Doctors for exhortation and instruction.
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And these were standing and ordinary Officers. Now there were extraordinary, viz. Apostles and Euangelists: the Apostles were men immediately called by CHRIST, and had generall charge ouer all Churches, for planting and gouerning them:
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 Churches, for planting and governing them:
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for in some of the deare Seruants of God (that haue appearing vpon them some signes of effectuall Calling, a right euidence of hope from Gods promises, sweet pledges and signifying seales of Gods fauour, by the witnesse of the spirit of Adoption) yet there ariseth some scruples about eyther the multitude or greatnesse of their sins:
for in Some of the deer 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 arises Some scruples about either the multitude or greatness of their Sins:
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now the healing of their errors, and vncomfortable mistakings doth most an end arise from the right application of such examples as this. I say, a right application:
now the healing of their errors, and uncomfortable mistakings does most nias end arise from the right application of such Examples as this. I say, a right application:
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Secondly, the Apostle to bring his doctrine into greater request, doth in the entrance of the Epistle insinuate himselfe into their respects, by •etting downe the authority and praises of his office and person:
Secondly, the Apostle to bring his Doctrine into greater request, does in the Entrance of the Epistle insinuate himself into their respects, by •etting down the Authority and praises of his office and person:
And the cause is, they are contemners, and scoffers, and reprochers of Gods Ministers; and therefore God will giue them no blessing by their Ministery.
And the cause is, they Are contemners, and scoffers, and reproachers of God's Ministers; and Therefore God will give them no blessing by their Ministry.
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for, though men beleeue thee not in thy slanders, yet it is the property of most defamations, that they leaue a kinde of lower estimation many times where they are not beleeued.
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.
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Thirdly, it serues to teach all Ministers and others that are in gouernment, to preserue by all lawful and holy endeauors the authoritie and credit both of their Persons and Callings.
Thirdly, it serves to teach all Ministers and Others that Are in government, to preserve by all lawful and holy endeavors the Authority and credit both of their Persons and Callings.
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There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God;
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;
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and to presse them, master-like, vpon the iudgements or practises of their brethren, when they are not warranted in the writings of the Prophets and Apostles.
and to press them, masterlike, upon the Judgments or practises of their brothers, when they Are not warranted in the writings of the prophets and Apostles.
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viz. that hee will batter the whole frame of their building, that haue led men from CHRIST crucified, to vaine Traditions, Philosophicall speculations, Iewish obseruations,
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,
hee is ranked into order by the speciall prouidence and calling of God. And it is to great purpose that men should know it in their owne particular. For first, it inforceth diligence:
he is ranked into order by the special providence and calling of God. And it is to great purpose that men should know it in their own particular. For First, it enforceth diligence:
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or by intruding into other mens functions. Thirdly, it doth plainely appoint the particular calling to serue the generall. Euery Christian hath two Callings:
or by intruding into other men's functions. Thirdly, it does plainly appoint the particular calling to serve the general. Every Christian hath two Callings:
Lastly, the consideration of this, that wee hold our particular callings from God, should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that do befall vs,
Lastly, the consideration of this, that we hold our particular callings from God, should teach us contentation in the willing undergoing of the daily molestations or Troubles and Crosses that do befall us,
and to be content with our kinde of life, seeing wee are thus set and placed by Gods will. Thus farre of the Apostle. The Euangelist is described: first, by his name, TIMOTHY:
and to be content with our kind of life, seeing we Are thus Set and placed by God's will. Thus Far of the Apostle. The Evangelist is described: First, by his name, TIMOTHY:
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And this cannot but be exceeding comfortable, seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title.
And this cannot but be exceeding comfortable, seeing there is not the Meanest child of God but he may attain to that which was Timothies greatest title.
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Thirdly, the Apostle doth intimate by the taking in of Timothies assent, that the most glorious doctrine of God doth need the witnesse of men, such a vanity and secret sinfulnes doth lodge in mens hearts.
Thirdly, the Apostle does intimate by the taking in of Timothies assent, that the most glorious Doctrine of God does need the witness of men, such a vanity and secret sinfulness does lodge in men's hearts.
Which should teach Ministers with all good conscience and heedfulnesse, to weigh well and consider throughly of their doctrine before they deliuer it, because there is a weakenesse too commonly found in the very deare children of God,
Which should teach Ministers with all good conscience and heedfulness, to weigh well and Consider thoroughly of their Doctrine before they deliver it, Because there is a weakness too commonly found in the very deer children of God,
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But a little before, if Colosse had beene searched with lights, as Ierusalem was, there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie:
But a little before, if Colosse had been searched with lights, as Ierusalem was, there would not have been found one Saint nor one faithful man or woman in the Whole city:
The Apostle acknowledgeth none but such as are Saints, faithfull, and in Christ. Thirdly, wee see heere that a Church may remaine a true Church, notwithstanding grosse corruptions remaine in it vnreformed,
The Apostle acknowledgeth none but such as Are Saints, faithful, and in christ. Thirdly, we see Here that a Church may remain a true Church, notwithstanding gross corruptions remain in it unreformed,
Lastly it is to be obserued, that the Apostle ioynes all these together, to note that one cannot be without the other, one cannot be a Saint vnlesse he be faithfull, and in Christ, and so of the rest.
Lastly it is to be observed, that the Apostle joins all these together, to note that one cannot be without the other, one cannot be a Faint unless he be faithful, and in christ, and so of the rest.
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and the two middlemost cut off the Papists and all Heretikes and Schismatikes, seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches, by aduancing themselues with their Man of sinne aboue their brethren,
and the two middlemost Cut off the Papists and all Heretics and Schismatics, seeing they have with insolent pride made a rend and Apostasy from the true Apostolical Churches, by advancing themselves with their Man of sin above their brothers,
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This is the holinesse and sanctitie of Papists and Popish persons, which place all their holinesse in the obseruation of Rites and Traditions, and superstitious Customes.
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.
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there are Saints in Earth as well as in Heauen. This is apparant also in other Scriptures, as Psalm. 16.3. To the Saints that are in earth. And Psal. 37.28. Hee forsaketh not his Saints. And Psalm. 132.9.16. Let thy Saints reioyce. So in the Epistle to the Ephesians, ch. 2.20. Citizens with the Saints, &c. chap. 3.8. Paul calleth himselfe the least of all Saints, &c. chap. 4.12. For the gathering together of the Saints; with many other places.
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 Psalm 37.28. He Forsaketh not his Saints. And Psalm. 132.9.16. Let thy Saints rejoice. So in the Epistle to the Ephesians, changed. 2.20. Citizens with the Saints, etc. chap. 3.8. Paul calls himself the least of all Saints, etc. chap. 4.12. For the gathering together of the Saints; with many other places.
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Secondly, this serues for the seuere reproofe of numbers in our owne Church, that liue as if there were no sanctitie to be looked after, till they come to heauen.
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.
no men haue so certaine, sure, and durable estates, as those that make conscience of their wayes, hating the infection of all sinne, and delighting themselues in well-doing.
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 welldoing.
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First, that though Gods stroakes seeme to bee the stroakes of warre, yet Gods words are the words of Peace: the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people.
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.
viz. that they should with a two-edged sword, execute vengeance vpon the Heathen, and corrections vpon the people, they should binde Kings with chaines, and Nobles with fetters of iron:
viz. that they should with a two-edged sword, execute vengeance upon the Heathen, and corrections upon the people, they should bind Kings with chains, and Nobles with fetters of iron:
When Daniel had described the greatnesse and glory of the Princes, Potentates and mighty States in the foure Monarchies, at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen:
When daniel had described the greatness and glory of the Princes, Potentates and mighty States in the foure Monarchies, At last he comes to speak of a Kingdom which is the greatest under the Whole Heaven:
how great is the felicitie of euery childe of God, who is no more now a forreiner or stranger, but a Cittizen with the Saints, and of the hous•••ld of God.
how great is the felicity of every child of God, who is no more now a foreigner or stranger, but a Citizen with the Saints, and of the hous•••ld of God.
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To conclude, this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life, that in that great and last,
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,
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Ans. To this end, besides the foure things generally laid downe before, I will for triall alleadge two or three places of Scripture: first, in Deut. 33.3.
Ans. To this end, beside the foure things generally laid down before, I will for trial allege two or three places of Scripture: First, in Deuteronomy 33.3.
Secondly, Dauid hauing spoken of the excellency of the Saints on earth, to proue himselfe to be one of the number, he yeeldeth his reasons from foure experimentall signes:
Secondly, David having spoken of the excellency of the Saints on earth, to prove himself to be one of the number, he yields his Reasons from foure experimental Signs:
hee could be content to walke euer in Gods presence, and to haue him the witnesse of his actions, hee was not carefull onely to approue himselfe to men (as wicked men may doe) but his chiefe care was to walke in all good conscience before God,
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, in the fourth of Esay, the Prophet fore-tels of men that vnder the Gospell should bee called holy or Saints, and these hee describes by their happinesse, they shall be written among the liuing in Ierusalem;
Lastly, in the fourth of Isaiah, 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 Ierusalem;
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and by their holines, which will discouer it selfe by these signes: first, they are not acquainied with the damnable and hatefull extenuations and qualifications of sinnes:
and by their holiness, which will discover it self by these Signs: First, they Are not acquainied with the damnable and hateful extenuations and qualifications of Sins:
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they are new creatures, they are washed and purged. Thirdly, the Spirit of God in them hath beene a Spirit of Iudgement, and a Spirit of burning: a Spirit of Iudgement, not onely in respect of knowledge and illumination,
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,
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may be taken vp, Many men will boast, euery one of his owne goodnes, but who can finde a faithfull man? These are they that Dauid so earnestly searcheth for,
may be taken up, Many men will boast, every one of his own Goodness, but who can find a faithful man? These Are they that David so earnestly Searches for,
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and hauing found them, doth so stedfastly set his eyes vpon them, and entertaineth them into his Court, Psal. 101.6. The names of these wee doe for the most part take vpon our selues, but the signes of these are but sparingly found amongst vs. That we may examine our selues, I will consider what is required of vs that we may shew our selues faithfull.
and having found them, does so steadfastly Set his eyes upon them, and entertaineth them into his Court, Psalm 101.6. The names of these we do for the most part take upon our selves, but the Signs of these Are but sparingly found among us That we may examine our selves, I will Consider what is required of us that we may show our selves faithful.
Secondly, faithfulnesse stands in the performance of all those Promises, Purposes and Vowes, which men in their distresse inward or outward doe make vnto God.
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.
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And therefore the Israelites are charged not to bee faithfull, because when the wrath of God turned vpon them, and the strongest of them were slaine, and their chosen men were smitten, and that their daies did consume in vanitie,
And Therefore the Israelites Are charged not to be faithful, 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,
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and their yeeres hastilie, then they crie vnto him, and seeke him in their distresse, they returne and seeke him earelie, they acknowledge that GOD is their strength,
and their Years hastily, then they cry unto him, and seek him in their distress, they return and seek him early, they acknowledge that GOD is their strength,
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but when the Lord had beene mercifull vnto them, forgiuen their iniquities, so as hee destroyed them not, and called backe his anger; then they returned and prouoked the LORD againe, they flattered him with their tongue, they tempted GOD and sinned still, and therefore they are censured thus:
but when the Lord had been merciful unto them, forgiven their iniquities, so as he destroyed them not, and called back his anger; then they returned and provoked the LORD again, they flattered him with their tongue, they tempted GOD and sinned still, and Therefore they Are censured thus:
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Thirdly, it shewes it selfe in constant sincerity in Gods worship, when men will worship God according to the rules of his reuealed will, without mixture of mens inuentions,
Thirdly, it shows it self 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,
And thus Iudah is said to be faithfull with Gods Saints, because as yet the worship of God was preserued amongst them in the auncient puritie, in which the old Patriarkes and Saints, did sincerely worship the God of their Fathers:
And thus Iudah is said to be faithful with God's Saints, Because as yet the worship of God was preserved among them in the ancient purity, in which the old Patriarchs and Saints, did sincerely worship the God of their Father's:
Fourthly, faithfulnesse is exercised in the conscionable imployment of the Gifts, Graces, and Talents receiued in our generall calling, to Gods glory, the increase of our gifts,
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 thus hee is said to bee a good Seruant and faithfull, that hauing receiued fiue Talents, hath gained with them fi•e mo•, or two Talents and doth gaine two moe,
And thus he is said to be a good Servant and faithful, that having received fiue Talents, hath gained with them fi•e mo•, or two Talents and does gain two more,
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and this we doe, when hauing receiued Knowledge, Faith, Loue, Hope, Patience, Spirit of Prayer, &c. wee doe by a constant and daily practise bring them out into exercise for our selues and for others.
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 our selves and for Others.
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secondly, the gifts will increase, and to him that hath such gifts to vse them, shall be more giuen. Lastly, faithfulnesse shewes it selfe in mens sinceritie, diligence, constancie,
secondly, the Gifts will increase, and to him that hath such Gifts to use them, shall be more given. Lastly, faithfulness shows it self in men's sincerity, diligence, constancy,
Thus Timothy is praised to bee faithfull in the Lord, 1 Cor. 4.17. And thus the Apostle and Apostolicall men were faithfull, when they could doe nothing against the truth, but for the truth:
Thus Timothy is praised to be faithful in the Lord, 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:
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and faile much and often in well-doing, yet the desire, delight, endeuour, resolution and affection is in all pleasing and firmnesse to walke before God, without eyther hypocrisie or presumption:
and fail much and often in welldoing, yet the desire, delight, endeavour, resolution and affection is in all pleasing and firmness to walk before God, without either hypocrisy or presumption:
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Thus of faithfulnesse in spirituall things. Faithfulnesse in temporall things stands in three things. First, in the sincere, diligent, and carefull discharge of the duties of our Callings.
Thus of faithfulness in spiritual things. Faithfulness in temporal things Stands in three things. First, in the sincere, diligent, and careful discharge of the duties of our Callings.
It was a singular prayse in Daniel, that when his enemies sought occasion against him, they could finde none concerning the Kingdome, hee was so faithfull and without blame,
It was a singular praise in daniel, that when his enemies sought occasion against him, they could find none Concerning the Kingdom, he was so faithful and without blame,
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Then doth the glory of Gods people shine, when together with their constant zeale in matters of religion, they are found carefully diligent and faithfull in their callings;
Then does 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;
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for, a man cannot bee saued without Grace, and God will neuer trust him with Grace (the true treasure) that is not faithfull in bestowing riches: and good reason;
for, a man cannot be saved without Grace, and God will never trust him with Grace (the true treasure) that is not faithful in bestowing riches: and good reason;
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as in keeping of promises, Psal. 15. in the honest discharge of the trust laid vpon men, eyther in Church or Common-wealth. Nehem. 13.13. Prou. 13.17. in witnesse-bearing, Prou. 14 5.25. in iust gaines and lawfull meanes vsed for profit in our dealings with others, Prou. 28.20.
as in keeping of promises, Psalm 15. in the honest discharge of the trust laid upon men, either in Church or Commonwealth. Nehemiah 13.13. Prou. 13.17. in Witnessbearing, Prou. 14 5.25. in just gains and lawful means used for profit in our dealings with Others, Prou. 28.20.
and Masters of Families, so to rule as to remember that they rule their brethren: neyther to neglect their good, (for why should thy brother perish? ) nor with proud insolency or tyrannie, eyther in correction,
and Masters of Families, so to Rule as to Remember that they Rule their brothers: neither to neglect their good, (for why should thy brother perish?) nor with proud insolency or tyranny, either in correction,
Lastly, are they Brethren to the Saints at home? then they should learne to conuerse brotherly, to liue and loue together, as becommeth Saints and Brethren.
Lastly, Are they Brothers to the Saints At home? then they should Learn to converse brotherly, to live and love together, as becomes Saints and Brothers.
Iohn. 15 secondly, as the Member in the body: 1 Cor. 12.12. thirdly, as the Wife is one with the Husband, Ephes. 5.25. Dost thou aske then how thou maist get into Christ? Ans. Obserue three things.
John. 15 secondly, as the Member in the body: 1 Cor. 12.12. Thirdly, as the Wife is one with the Husband, Ephesians 5.25. Dost thou ask then how thou Mayest get into christ? Ans. Observe three things.
Secondly, a true Member is not but by generation in nature, nor canst thou be a true member of Christ but by regeneration: great oddes between a wodden legge,
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,
when men can shew no contract, no mutuall entercourse betweene CHRIST, and the SOVLE, no manner of euidence for their hopes, no witnesses from the Word, Spirit,
when men can show no contract, no mutual intercourse between CHRIST, and the SOLVE, no manner of evidence for their hope's, no Witnesses from the Word, Spirit,
first, hee is in Christ, if he blossome, grow, and beare fruit, euen such fruit as is to eternall life. If a man bee abundant in the workes of the Lord;
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;
But the Apostle finding that true felicitie was in none of these, doth religiously wish that which in the Kingdome of Christ was in greatest request, (viz.) Grace and Peace.
But the Apostle finding that true felicity was in none of these, does religiously wish that which in the Kingdom of christ was in greatest request, (viz.) Grace and Peace.
Grace. ] This worde is diuersly taken. For kindnesse, 2 Samel. 16.17. for abilitie to affect or perswade, Psalm. 45.2. for the happinesse that is had from Christ in this world;
Grace. ] This word is diversely taken. For kindness, 2 Same. 16.17. for ability to affect or persuade, Psalm. 45.2. for the happiness that is had from christ in this world;
Peace ] This word also is diuersly accepted, for rest and ease from paine, Psal. 38.4. for familiarity, so the man of my peace, Psal. 41.9. for concord, Ephes. 4.3 for prosperitie in generall, 1. Chron. 12.18. Psal. 125.5. Ier. 29.11. for all that felicitie we haue by Christ, Luke 19.42. for glory in heauen, Esa. 57.2. Luke 19.38. Rom. 2.10. Luke 1.79. for reconciliation it selfe, Luke 2.14. Esay 53.5. for the meanes of reconciliation, Ephes. 2.14. for the signes of reconciliation, Esay 57.19. Psal. 85.8. for tranquilitie of conscience, Rom. 14.17. & 5.2.
Peace ] This word also is diversely accepted, for rest and ease from pain, Psalm 38.4. for familiarity, so the man of my peace, Psalm 41.9. for concord, Ephesians 4.3 for Prosperity in general, 1. Chronicles 12.18. Psalm 125.5. Jeremiah 29.11. for all that felicity we have by christ, Lycia 19.42. for glory in heaven, Isaiah 57.2. Lycia 19.38. Rom. 2.10. Lycia 1.79. for reconciliation it self, Lycia 2.14. Isaiah 53.5. for the means of reconciliation, Ephesians 2.14. for the Signs of reconciliation, Isaiah 57.19. Psalm 85.8. for tranquillity of conscience, Rom. 14.17. & 5.2.
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Lastly, it is also taken for all that rest of conscience within, and Synecdochically it signifieth all those blessings spirituall which either in this world,
Lastly, it is also taken for all that rest of conscience within, and Synecdochically it signifies all those blessings spiritual which either in this world,
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or that other better world we receiue from Christ, together with Gods fauour and grace: neither is temporall prosperitie excluded, though not principally meant;
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;
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First, in that the Apostle doth in the very Salutation sow the seedes of the whole Gospell, we might learne euen in our ordinary imployments, to mind Gods glory and the saluation of others.
First, in that the Apostle does 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.
thirdly, that their condemnation might be more iust, if hauing Grace and Peace, and other principles of Catechisme so much in their mouths, they should not get them into their hearts.
Thirdly, 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.
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how the Apostle can here in these words wish vnto them their chiefe good or felicitie, seeing these are not all the graces or blessings needfull to our happinesse? I might answere this diuersly. 1. Here is a Synecdoche, all are vnderstood, though not all named:
how the Apostle can Here in these words wish unto them their chief good or felicity, seeing these Are not all the graces or blessings needful to our happiness? I might answer this diversely. 1. Here is a Synecdoche, all Are understood, though not all nam:
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The vse is first for the iust reproofe of the wonderfull carelesnesse and strength of folly, that hath possessed the most people, in the prophane neglect,
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,
Lastly, it should teach vs to learne the lesson giuen by our Sauiour Christ, Math. 6. neither to inlarge our affections to the immoderate desires of superfluitie in outward things,
Lastly, it should teach us to Learn the Lesson given by our Saviour christ, Math. 6. neither to enlarge our affections to the immoderate Desires of superfluity in outward things,
nor yet to racke our hearts with the faithlesse and fruitlesse care of things necessarie. This latter branch is vrged with eight or nine worthy reasons:
nor yet to rack our hearts with the faithless and fruitless care of things necessary. This latter branch is urged with eight or nine worthy Reasons:
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when Grace is offered in the meanes, or any way bestowed by Gods Spirit, neuer to receiue it in vaine: so as it should be tendered without effect, or kept without aduantage;
when Grace is offered in the means, or any Way bestowed by God's Spirit, never to receive it in vain: so as it should be tendered without Effect, or kept without advantage;
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And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace, eyther by resisting, tempting, greening, quenching, or dispising it. And further;
And above all things we should with all watchfulness take heed of wronging the Spirit of Grace, either by resisting, tempting, greening, quenching, or despising it. And further;
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wee should learne by all good meanes, as constant hearing, prayer, reading, conference, and meditation, to stirre vp the Graces giuen vs, to labour for spirituall strength in Grace, and to search so carefully into the euidence of Faith, for what wee haue,
we should Learn by all good means, as constant hearing, prayer, 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 wee want, as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue, till our hearts were setled and stablished in Grace.
and Hope, for what we want, as never to give over to examine our selves by the Signs and promises of God's Love, till our hearts were settled and established in Grace.
but rather in the middest of all combats with temptations within, or afflictions without, to support their Soules with that gratious Promise, My Grace shall bee sufficient for you, and my Power made knowne in your weakenesse.
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, and my Power made known in your weakness.
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Peace. ] The second thing here wished for, and to bee desired of all that loue their owne good, is Peace, that is, tranquillity of heart, with other spirituall blessings accompanying it with outward things also,
Peace. ] The second thing Here wished for, and to be desired of all that love their own good, is Peace, that is, tranquillity of heart, with other spiritual blessings accompanying it with outward things also,
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For if euer wee would haue Peace, wee must first be righteous persons, that is, men that are broken in heart for our sinnes, humbled at Gods feete for forgiuenesse;
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 they are taken by the Prophet for wicked men, that are neuer humbled in the duties of Mortification for sinne, that in the hardnesse of their hearts frustrate the power of Gods Ordinances,
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,
or by generall iudgement to the whole world in the last day, thou maist be found of him in Peace, so shall Christ be vnto thee a Prince of Peace, and guide thy feet for euer into the way of Peace.
or by general judgement to the Whole world in the last day, thou Mayest 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.
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Lastly, if GOD be a Father, and CHRIST a Lord, it stands vs vpon to looke to it, that we performe both honour and seruice. And thus of the Salutation. The Preface followeth.
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 follows.
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and this he doth by shewing his exceeding great loue to them, which he demonstrates by two things which hee did for them, (viz.) he both gaue thankes vnto God in their behalfe,
and this he does 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,
which spirituall duties are better kindnesses and signes of true affection and respect, then all ciuill curtesies or outward complements are or can be.
which spiritual duties Are better Kindnesses and Signs of true affection and respect, then all civil courtesies or outward compliments Are or can be.
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first, the Thanksgiuing, from ver. 4. to the 9. Secondly, Prayer, v. 9.10.11. In this Verse hee doth two things: ••rst, hee giues thankes: Secondly, he prayes.
First, the Thanksgiving, from for. 4. to the 9. Secondly, Prayer, v. 9.10.11. In this Verse he does two things: ••rst, he gives thanks: Secondly, he prays.
Let wicked men doe their worst, Gods children will still pray vnto God And looke how many promises are made in Scripture, to the prayers of the Saints,
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,
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so many consolations are inuiolably preserued vnto them, against the rage of whatsoeuer extremitie wicked men can cast vpon them: this is a singular comfort.
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.
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and therefore he saith Wee, not I. And thus wee see it was in the times of persecution in Queene Maries daies, the Bishoppes and Pastors that could not agree when they were in their Seates and Pulpits, willingly seeke agreement when they are in prison,
and Therefore he Says 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,
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The Lord for his mercies sake grant, that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made,
The Lord for his Mercies 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,
the same God, for his Sonnes sake, worke in all that any wise loue the prosperitie of Ierusalem, on all sides, that they more regard the glory of God and the good of the Church,
the same God, for his Sons sake, work in all that any wise love the Prosperity of Ierusalem, on all sides, that they more regard the glory of God and the good of the Church,
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Many sinnes are preuented by the very benefit of taking time enough to execute them. Giue thankes. ] Paul giues them to vnderstand before he comes to dispraise their vices,
Many Sins Are prevented by the very benefit of taking time enough to execute them. Give thanks. ] Paul gives them to understand before he comes to dispraise their vices,
and for the riches of the grace of Christ offered, the honourable opinion of the excellencie and sufficiencie thereof, to giue all sound contentment, would haue preserued them from mixing the worship of God with mens traditions, or admitting contrary doctrine,
and for the riches of the grace of christ offered, the honourable opinion of the excellency and sufficiency thereof, to give all found contentment, would have preserved them from mixing the worship of God with men's traditions, or admitting contrary Doctrine,
but most commonly is generall to all holy thankfulnesse, especially to God. There is a flattering thankefulnesse to men, and a Pharisaicall proud conceited thankesgiuing to God.
but most commonly is general to all holy thankfulness, especially to God. There is a flattering thankfulness to men, and a Pharisaical proud conceited thanksgiving to God.
Thirdly, what rules to bee obserued for the manner of performance of it. There are many reasons scattered in Scripture, to incite vs to Thankefulnesse:
Thirdly, what rules to be observed for the manner of performance of it. There Are many Reasons scattered in Scripture, to incite us to Thankfulness:
Againe, when he would exhort them to liberality, hee vrgeth them with this reason, that the supplying of the necessities of the Saints would cause much thankesgiuing to God, .
Again, when he would exhort them to liberality, he urges them with this reason, that the supplying of the necessities of the Saints would cause much thanksgiving to God,.
Secondly, the Apostle hauing dehorted the Ephesians from Fornication and all Ʋncleannesse, and Couetousnesse, Filthinesse, Iesting, and foolish Talking; hee addeth,
Secondly, the Apostle having dehorted the Ephesians from Fornication and all Ʋncleannesse, and Covetousness, Filthiness, Jesting, and foolish Talking; he adds,
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As if hee would note, that thankefulnesse for Gods Blessings and Graces duely performed, would preserue them from the filth and power of these base vices.
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.
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Secondly, if men in all things let their requests be shewed vnto God with giuings of thankes, it is a signe of the peace of God, euen that the peace of God that passeth all vnderstanding, will preserue their hearts and mindes in Christ Iesus .
Secondly, if men in all things let their requests be showed unto God with givings of thanks, it is a Signen of the peace of God, even that the peace of God that passes all understanding, will preserve their hearts and minds in christ Iesus.
He that can pray vnto God for what he wants, and is able thankefully to acknowledge what he hath in possession or promise, hee will in nothing be carefull, as it appeareth in the same place to the Philippians. Lastly, it is one of the sixe principall meanes to make a man reioyce alwaies, as the Apostle writeth, 1 Thes. 5.18. Thus of the Reasons.
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, as it appears in the same place to the Philippians. Lastly, it is one of the sixe principal means to make a man rejoice always, as the Apostle Writeth, 1 Thebes 5.18. Thus of the Reasons.
for Victory ouer a sinne , for Knowledge . Secondly, in aduersitie as well as in prosperitie, and that in all sorts of afflictions; in danger , in wrongs.
for Victory over a sin, for Knowledge. Secondly, in adversity as well as in Prosperity, and that in all sorts of afflictions; in danger, in wrongs.
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and therefore their grosse swinish prophanenesse is so much the greater, that sit downe and rise from their meate, like brute beasts, without any Prayer or Thankesgiuing.
and Therefore their gross swinish profaneness is so much the greater, that fit down and rise from their meat, like brutus beasts, without any Prayer or Thanksgiving.
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Thirdly, for the manner of Thankesgiuing, it may bee found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips .
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.
Lastly, we must not sacrifice to a strange God, when we giue thankes, and that men doe when they sacrifice to their nets, as the Prophet speaketh, that is, when men attribute the glory and praise of God to the meanes or second causes.
Lastly, we must not sacrifice to a strange God, when we give thanks, and that men do when they sacrifice to their nets, as the Prophet speaks, that is, when men attribute the glory and praise of God to the means or second Causes.
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And certaine it is, that the more men grow in sanctification, the more easie and apt are their hearts to entertaine all occasions of communion with God, without wearinesse or deadnesse.
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.
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And the Apostle, 1 Tim. 2.1. seemes to make foure sorts of prayers for others, viz. Deprecations, Requests, Intercessions, and Giuing of Thankes: Deprecations are Prayers for help against hurtfull things;
And the Apostle, 1 Tim. 2.1. seems to make foure sorts of Prayers for Others, viz. Deprecations, Requests, Intercessions, and Giving of Thanks: Deprecations Are Prayers for help against hurtful things;
3. in the spirit: 4. with watching: 5. with perseuerance: 6. With spirituall importunitie: and lastly, for all Saints: And in Timothy he requires that they pray;
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;
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or by vsing short prayers, which they haue beene wont to call Eiaculations. Neither was it the dutie of Paul onely, to pray alwaies, that is, to keepe a set order of Prayers;
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;
And because these exercises of Religion are by the most wholy neglected, and in roome of it, vile prophanenesse staines mens houses, I will here set downe, by the way, some few reasons to warrant a daily set course of praying.
And Because these exercises of Religion Are by the most wholly neglected, 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.
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Lastly, Prayer is called Incense and Sacrifice. Now the Iewes held it an abhomination of desolation, if the morning and euening Sacrifice were wanting:
Lastly, Prayer is called Incense and Sacrifice. Now the Iewes held it an abomination of desolation, if the morning and evening Sacrifice were wanting:
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first, he sets downe his Thankesgiuing to Verse 9. secondly, he prayes, Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words:
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:
Lastly, though Nature deny strength to beare or power to giue this grace, yet there is power in the word of God preached, to beget euen Faith as well as other Graces:
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:
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Faith commeth by hearing, &c. Rom. 10.17. and Gal. 3.2.5. he saith, They receiued the Spirit, by the hearing of Faith preached, &c. Heare, and your soule shall liue. Esay 55.4. Thus much of the Doctrines from the Coherence.
Faith comes by hearing, etc. Rom. 10.17. and Gal. 3.2.5. he Says, They received the Spirit, by the hearing of Faith preached, etc. Hear, and your soul shall live. Isaiah 55.4. Thus much of the Doctrines from the Coherence.
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sometimes it is giuen to GOD, and signifieth his faithfulnesse in his promises, as Rom. 3.3. Shall their vnbeliefe make the faith of God of none effect.
sometime it is given to GOD, and signifies his faithfulness in his promises, as Rom. 3.3. Shall their unbelief make the faith of God of none Effect.
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but also professe the truth with some earnestnesse, not sticking at it, to giue their names in some more speciall manner then others, to a respect of Religion;
but also profess the truth with Some earnestness, not sticking At it, to give their names in Some more special manner then Others, to a respect of Religion;
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but nourish some one particular presumptuous sinne or sinnes, which raigning in them doth wholly engrosse and take vp that inward worship which is due to God onely.
but nourish Some one particular presumptuous sin or Sins, which reigning in them does wholly engross and take up that inward worship which is due to God only.
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this Faith may bee in such as are reprobates, as Matth. 7. some shall say, Haue wee not cast out Deuils by thy name? to whom Christ shall answer, Depart, I know you not.
this Faith may be in such as Are Reprobates, as Matthew 7. Some shall say, Have we not cast out Devils by thy name? to whom christ shall answer, Depart, I know you not.
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What is it that thou most laboured after? is it the assurance of Gods fauour, by the application of Christ? is it the distinct applying of such and such promises of life in Scripture? dost thou liue by thy Faith in the course of life? if so, thou hast met with the right Faith, without Christ it is not possible to attaine the chiefe good,
What is it that thou most laboured 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,
for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse, for the particular assurance of Gods fauour in remitting such and such our transgressions.
for the certain and particular apprehension of the efficacy and merit of Christ righteousness, for the particular assurance of God's favour in remitting such and such our transgressions.
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therefore hath the Lord discussed the cases of conscience so comfortably in Scripture, that if men examine themselues before the conditions of Gods promises, they may finde in diuers of them the cleare determining of their estate.
Therefore hath the Lord discussed the cases of conscience so comfortably in Scripture, that if men examine themselves before the conditions of God's promises, they may find in diverse of them the clear determining of their estate.
Here may bee iustly taxed the grosse ouer-sight and securitie of many, (otherwise the deare Seruants of God) that are no better acquainted with the promises of life, vpon the truth of which depends their happinesse,
Here may be justly taxed the gross oversight and security of many, (otherwise the deer Servants of God) that Are no better acquainted with the promises of life, upon the truth of which depends their happiness,
the ground of his Faith for his preseruation, is the prouidence of his God, whiles the men of this world wonderfully please themselues in sacrificing to their nets, ascribing in their affections, the stay of their maintenance,
the ground of his Faith for his preservation, is the providence of his God, while the men of this world wonderfully please themselves in sacrificing to their nets, ascribing in their affections, the stay of their maintenance,
and the meanes of Reconciliation, that our hearts being conuinced, our vnderstandings doe clearely resolue, that this is the way to bee happie, and no other.
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.
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It may not be dissembled, that there are in the world many definitions or descriptions of Faith, such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God;
It may not be dissembled, that there Are in the world many definitions or descriptions of Faith, such as do not comprehend in them that only thing which is the chief stay of thousands of the deer Servants of God;
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and all the things thereof, if he had them in his owne possession, so that by the Spirit and Promises of God he might be assured, that the sins of his former life,
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,
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I would not doubt to pronounce that this person (thus prising remission of sinnes at this rate, that hee would sell all to buy this Pearle) did vndoubtedly beleeue, not onely because it is a truth (though a Paradoxe) that the Desire to beleeue is Faith:
I would not doubt to pronounce that this person (thus prising remission of Sins At this rate, that he would fell 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:
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but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse, because they shall be satisfied.
but also Because our Saviour christ does not doubt to affirm that they Are blessed that hunger and thirst After righteousness, Because they shall be satisfied.
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Perswasion, 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;
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;
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and terrors, yet more or lesse, one time or other, they are much refreshed with a sweet ioy arising they know not how, from the very perswasion, that they belong to God in and for Christ.
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.
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So that if wee would try our Faith, we must examine what knowledge we haue gotten, what Iudgement of the way of life, what Desires wee haue of remission of sinnes,
So that if we would try our Faith, we must examine what knowledge we have got, what Judgement of the Way of life, what Desires we have of remission of Sins,
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 haue 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.
and strange euills within, seeing wee are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ, which righteousnesse neuer can be imputed by Faith,
and strange evils within, seeing we Are so hardly got to Set about the earnest labour After spiritual application of the merits and righteousness of christ, which righteousness never can be imputed by Faith,
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Thirdly, it deliuers vs from the Law, not onely from the Ceremoniall Law, and other biggerly Rudiments, but also from the Morall Law in two things onely;
Thirdly, it delivers us from the Law, not only from the Ceremonial Law, and other biggerly Rudiments, but also from the Moral Law in two things only;
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so that, as it is commanded in the Gospell, it may not exact of Beleeuers an impossible perfection, but onely an Euangelicall and accepted vprightnes: wee are not now vnder the Law, but vnder Grace, as the Apostle shewes in the Epistle to the Romanes and Galathians at large.
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, but under Grace, as the Apostle shows in the Epistle to the Romans and Galatians At large.
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And hence it is that the same Apostle saith, that the Law is not giuen vnto a righteous man, but vnto the lawlesse and disobedient, meaning that so long as we continue in our naturall estate,
And hence it is that the same Apostle Says, that the Law is not given unto a righteous man, but unto the lawless and disobedient, meaning that so long as we continue in our natural estate,
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but from the time that we are effectually called, and gathered vnto CHRIST, wee are not vnder the Law in these two respects, which is an admirable mercy.
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.
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Fourthly, Faith deliuers vs from the power of the first death, being by Nature dead in sinnes and trespasses, hauing no more sense of the things that belong vnto the Kingdome of Chtist, then a dead man in nature hath of the benefits of life.
Fourthly, Faith delivers us from the power of the First death, being by Nature dead in Sins and Trespasses, having no more sense of the things that belong unto the Kingdom of Christ, then a dead man in nature hath of the benefits of life.
By the power of Faith eternall life is begunne here, which is called while we liue here, the life of Grace, and after death is stiled by the name of the life of Glory.
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.
hence commeth that Metaphoricall speech of being sound or whole, or healthfull in the faith. Hence, that he saith, Wee follow Faith vnto the conseruation of the Soule. Heb. 10.39.
hence comes that Metaphorical speech of being found or Whole, or healthful in the faith. Hence, that he Says, we follow Faith unto the conservation of the Soul. Hebrew 10.39.
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Herein is a speciall triall of Faith, and is a worthy testimonie of vprightnesse, when men can so rest vpon God, that they will not be entangled with those profits that either the time makes vnseasonable,
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,
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as the Sabbath, or the meanes make sinfull, as deceipt, lying, &c. but can chearfully beleeue, that the same God that now tries him with the occasions of profit in such time and manner, can giue him as much profit at a lawfull time, and by lawfull meanes.
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.
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Lastly, how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs? Now if there were in vs conscionable respect of certaine application of Gods fauour, there is a secret power in Faith, as a Sheild, not onely to keepe off,
Lastly, how miserable is our life Here many times in respect of the temptations with which Sathan does fire us? Now if there were in us conscionable respect of certain application of God's favour, there is a secret power in Faith, as a Shield, not only to keep off,
And the true reason why our life is continually assaulted, and why the world lieth vanquished vnder a thousand miseries, is onely because men doe not labour for a particular assurance of GODS loue in Christ, which being once had, wee should soone see an happy victorie ouer the World, Hell,
And the true reason why our life is continually assaulted, and why the world lies vanquished under a thousand misery's, 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 heauenly contentments. In the third place we are to consider the benefits which the weakest Faith obtaineth: and they are especially sixe.
and Death, in respect of the beginnings of many heavenly contentment's. In the third place we Are to Consider the benefits which the Weakest Faith obtaineth: and they Are especially sixe.
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Secondly, it gathereth men into the familie of Abraham, and that as Sonnes yea, the least Faith makes a man blessed with faithfull Abraham, so that if Abrahams case were happy,
Secondly, it gathereth men into the family of Abraham, and that as Sons yea, the least Faith makes a man blessed with faithful Abraham, so that if Abrahams case were happy,
Fourthly, by Faith the Sonne of God, by an vnutterable presence, doth dwell in the hearts of the Sonnes of men. Ephes. 3.16. Fiftly, the meanest Faith, that is a true Faith, doth euer come attended with many holy Graces:
Fourthly, by Faith the Son of God, by an unutterable presence, does dwell in the hearts of the Sons of men. Ephesians 3.16. Fifty, the Meanest Faith, that is a true Faith, does ever come attended with many holy Graces:
and therefore to dispute of Faith, is to dispute of Temperance, Righteousnesse, &c. Acts 24.25. Lastly, Faith according to the measure of it, is the foundation of all the hope that makes men happy:
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:
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Fourthly, if men would labour for the increase of Faith, and once get a certaintie concerning Gods fauour, they might enioy many blessings more then they doe, euen in this life.
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 then they do, even in this life.
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Secondly, men might liue by their Faith, that is, they might haue from their Faith continually arguments both of comfort and direction, euen in their carriage about the things of this life.
Secondly, men might live by their Faith, that is, they might have from their Faith continually Arguments both of Comfort and direction, even in their carriage about the things of this life.
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Thirdly, we might haue the sense of peace with God, accesse vnto Grace, wherein we might stand, and be filled with ioy in the hope of the glory of God to be reuealed;
Thirdly, we might have the sense of peace with God, access unto Grace, wherein we might stand, and be filled with joy in the hope of the glory of God to be revealed;
Fiftly, how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence, the lamentable experience of the world shewes;
Fifty, 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;
so as wee might easily contemne the glory of earthly things, the Millions of euill examples and scandalls, the thousands of temptations, allurements, disswasiues, lets,
so as we might Easily contemn the glory of earthly things, the Millions of evil Examples and scandals, the thousands of temptations, allurements, dissuasives, lets,
Eightly, by Faith wee might worke righteousnesse, and attaine to innocencie of life, wee might receiue the Promises, with all those sweet comforts contained in them, which are matters of as great wonder,
Eighth, by Faith we might work righteousness, and attain to innocence of life, we might receive the Promises, with all those sweet comforts contained in them, which Are matters of as great wonder,
Ninthly, Faith would make vs to contemne the pleasures of sinne, and account affliction with Gods people better then perfection of pleasure for a season, as it is obserued in Moses, Hebr. 11. whereas now euery base delight is able to captiuate our affections,
Ninthly, Faith would make us to contemn the pleasures of sin, and account affliction with God's people better then perfection of pleasure for a season, as it is observed in Moses, Hebrew 11. whereas now every base delight is able to captivate our affections,
Tenthly, Faith by continuance in the Word of God, would make vs free, euen Gods spirituall free-men, so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release, as we might by Faith.
Tenthly, Faith by Continuance in the Word of God, would make us free, even God's spiritual freemen, 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 haue the cleare apprehension of the remission of all our sinnes past, as is manifest, Rom. 3.25. Acts 10.43. onely for sinnes to come, God giues no acquittance before there bee a debt, and the discharge sued out.
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.
so it prouideth an assurance of an immortall inheritance in heauen for all eternitie, as these places shew, Acts 26.18. Iohn 6.47. 1. Pet. 1.9. 2. Thes. 1.10. with many other.
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. Thebes 1.10. with many other.
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Surely we are iustly debarred the benefit and comfort of many of the workes of God, which might discouer the glory of his goodnesse to vs, onely because of our vnbeliefe.
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 Iewes were cut off for their vnbeliefe, being naturall branches, and such as God had reason to fauour as much as any people vnder the Sunne,
Fourthly, if the Iewes 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,
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Seuenthly, if men refuse to beleeue when they haue the meanes of Faith, their sentence is already gone out, He that beleeueth not is condemned already.
Seuenthly, if men refuse to believe when they have the means of Faith, their sentence is already gone out, He that Believeth not is condemned already.
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if we get not faith, we abide in darkenesse, we are vnder the rigour and curse of the Law, subiect to the dominion of heart pollutions, dead in sinne, full of spirituall diseases, hasting to euill meanes, pierced through with fierce temptations, wicked in Gods account, not iustified,
if we get not faith, we abide in darkness, we Are under the rigour and curse of the Law, Subject to the dominion of heart 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 Seede of Abraham nor of GOD, without Christ, without hope of immortall blisse, without peace with God, comfort in afflictions, without Grace, without communion with God.
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, wee are easily ouercome of the World, vnconstant in friendship, without the Couenant of Promise, entangled with euery pleasure and baite,
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 Bondslaues, abiding in the guilt and power of sinnes past. Lastly, how fearefull are those threatnings, Marke 16.16. Reuel. 21.8. Heb. 3.12. There remaine yet foure things to be considered:
and as Bondslaves, abiding in the guilt and power of Sins past. Lastly, how fearful Are those threatenings, Mark 16.16. Revel. 21.8. Hebrew 3.12. There remain yet foure things to be considered:
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First, because wee haue a Sauiour, in respect of merit, both in suffering and dying, able to deliuer vs, his Redemption being both precious and plentifull.
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.
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Fourthly, what greater ioy to Angells or Saints, then the comming home of the lost Sheepe? none greater in the house of the Father, then the Prodigall Sonne returned.
Fourthly, what greater joy to Angels or Saints, then the coming home of the lost Sheep? none greater in the house of the Father, then the Prodigal Son returned.
Fiftly, there is no difficulty so great either in respect of sinne, or the meanes, &c. but it hath beene ouercome by euery one of the Saints, to shew that we may be cured and get Faith.
Fifty, 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.
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namely, GOD who is able to doe it, and speakes out of his Nature. If a couetous man should offer vs any great kindnesse, wee might doubt of performance,
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,
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but it is not so with our God, his name is gracious, and his nature is to be faithfull in performance where he hath beene true in offer or promising. Thus much of incouragements.
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.
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if they intend not the chiefest part of their labours to informe men in the doctrine of Faith (vnder which is contained the whole doctrine of the Sinners conuersion with his God) though they informe manners both for Pietie and Righteousnesse,
if they intend 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 conversion with his God) though they inform manners both for Piety and Righteousness,
and therfore cannot spend the time about thinking of Sermons, &c. Our Sauiour, Luke 14.16. in the Parable, showes, that though men giue Heauen faire words, yet they take not a course to get it:
and Therefore cannot spend the time about thinking of Sermons, etc. Our Saviour, Lycia 14.16. in the Parable, shows, that though men give Heaven fair words, yet they take not a course to get it:
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What more lawfull then a Farme? what more honourable of all pleasures then Marriage? onely obserue that the voluptuous person saith flatly, He cannot come: and the worldly man, I pray you haue me excused.
What more lawful then a Farm? what more honourable of all pleasures then Marriage? only observe that the voluptuous person Says flatly, He cannot come: and the worldly man, I pray you have me excused.
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But I want necessaries, if I had but sufficient my minde should not bee so taken vp, &c. Ans. Our Sauiour shewes that this is no sufficient excuse, by bringing in the man that had bought his fiue yoake of Oxen,
But I want necessaries, if I had but sufficient my mind should not be so taken up, etc. Ans. Our Saviour shows that this is no sufficient excuse, by bringing in the man that had bought his fiue yoke of Oxen,
Thirdly, Faith is hindered, when the minde is fore-stalled with an opinion, that an outward seruing of God will serue to bring them neere enough to God.
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.
Fourthly, many therefore neuer labour to get Faith, because they thinke it is impossible to take any such course, that they should get any assurance of the remission of their sinnes in this life,
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,
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Secondly, Wordlines is a great let of Faith, when men suffer their thoughts and affections to be continually taken vp with minding of things here below,
Secondly, Wordlines is a great let of Faith, when men suffer their thoughts and affections to be continually taken up with minding of things Here below,
though they cannot be charged with any great couetousnesse. Thirdly, there is in mens affections an vnwillingnesse to part with worldly pleasures and delights,
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,
Fourthly, the world is full of common hope and presumption of Gods mercy: men say, God is mercifull, when they haue neither comfort from the Promises of God,
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,
and then they should be troubled, and driuen into Melancholy despaire, &c. Lastly, there are some things in mens carriage which greatly let and hinder Faith.
and then they should be troubled, and driven into Melancholy despair, etc. Lastly, there Are Some things in men's carriage which greatly let and hinder Faith.
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and that God will neuer looke after such broken desires, &c. or else because they haue not comfort presently, they grow desperate and say they shall haue none at all,
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,
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or else are vanquished with thoughts of Atheisme iniected, which many times preuailes so strongly, that they can hardly bee recouered againe to any care to labour for Faith, till either bitter crosses or feare of Death or Hell awaken them.
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.
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Lastly, Closenesse is a great cause of want of Faith, when people will not discouer their doubts and feares, especially to their Pastors being wise and mercifull,
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,
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First, that before Faith can be wrought, the heart must bee mollified by afflictions, by the continuall dropping of the word of God, by the knowledge of our miserie, by Legall feare,
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,
but neuer so easie in any, but these three things are true: 1. That they grieue because they cannot grieue. 2. They hate their speciall sinnes. 3. They reforme both inwardly and outwardly.
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.
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As for Ioy, Peace, Thankefulnesse, Admiration, Loue, and desire to conuert others, &c. they belong to Faith growne, not so apparantly to Faith begunne.
As for Joy, Peace, Thankfulness, Admiration, Love, and desire to convert Others, etc. they belong to Faith grown, not so apparently to Faith begun.
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or if they beleeue the word of God to be true, or especially if they can be willing to heare Sermons, &c. Fiftly, they regard not Gods promises to apply them,
or if they believe the word of God to be true, or especially if they can be willing to hear Sermons, etc. Fifty, they regard not God's promises to apply them,
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Neyther is there any such hearkening after a childe borne in nature, as there is after an afflicted conscience now ready to bee deliuered of any eternall Grace.
Neither is there any such Harkening After a child born in nature, as there is After an afflicted conscience now ready to be Delivered of any Eternal Grace.
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Thirdly, Grace cannot be receiued but it workes a great change and alteration of disposition and practise, of affection and carriage, it will worke an alteration generall, inward and outward.
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.
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Fourthly, the Diuell vsually lieth still whiles men please themselues with the effects of Historicall and Temporary Faith, because they feed presumption;
Fourthly, the devil usually lies still while men please themselves with the effects of Historical and Temporary Faith, Because they feed presumption;
but so soone as Iustifying Faith is got in the least measure, and workes by purifying both the heart and life from beloued sinnes (though it worke neuer so weakely) he bestirres himselfe and his agents by carnall counsell, temptations, reproches, slanders, difficulties,
but so soon as Justifying Faith is god 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,
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and a thousand deuises, to make this birth painefull, and if it were possible, abortiue: the Flesh boyles, the Diuell darts fire by iniection, the World hatefully pursues and wonders at the suddaine restraint and retyring,
and a thousand devises, 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,
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to haue God, his Word, People, and Spirit, to witnesse to vs, and to haue the World to praise and applaud vs. And for Indiscretion, it is a preiudice let fall by the Diuell,
to have God, his Word, People, and Spirit, to witness to us, and to have the World to praise and applaud us And for Indiscretion, it is a prejudice let fallen by the devil,
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yea the portion of the Prince of the Saints. Secondly, it may be an especiall comfort to all the Seruants of God, that finde their names encountred with strange reports,
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 strange reports,
and the World sodainely bent against them round about (when yet many times they rather finde purposes then practises of Grace) I say, they may gather comforts diuersly:
and the World suddenly bent against them round about (when yet many times they rather find Purposes then practises of Grace) I say, they may gather comforts diversely:
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and that is how their Faith can be heard of? seeing it is an inward Grace, how it can so outwardly be knowne? Answ. Faith in it selfe hidden and secret, doth in people conuerted, make it selfe knowne by certaine demonstratiue effects of it,
and that is how their Faith can be herd of? seeing it is an inward Grace, how it can so outwardly be known? Answer Faith in it self hidden and secret, does in people converted, make it self known by certain demonstrative effects of it,
Yea, so soueraigne and sure a meanes is Grace for the attayning of a good name, that it causeth the staines and blemishes of former infamous sinnes to be blotted out.
Yea, so sovereign and sure a means is Grace for the attaining of a good name, that it Causes the stains and blemishes of former infamous Sins to be blotted out.
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Ans. It is not simply a sinne to seeke an honest report amongst men; let them contemne their names that meane to bee allowed to liue in presumptuous sinne:
Ans. It is not simply a sin to seek an honest report among men; let them contemn their names that mean to be allowed to live in presumptuous sin:
otherwise it is an honest ioy that comes of a good name, and a reason to beare many crosses in other things patiently, where men may support themselues with this comfort of a good Name.
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.
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HItherto of Faith, by which wee embrace CHRIST, the head. Now it remaines that I entreate of Loue, by which we embrace the SAINTS, the members. By the one wee are ioyned to Christ, by the other to the members of Christ.
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.
secondly, they loue the meanes of communion with God and Christ, and thus they loue the word of God, Psalme 1.2. and thus they loue the second appearing of Christ. 2. Tim. 4.8.
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.
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Fourthly, nothing can make more to the praise and credit of men then faith and loue, the highest praise of a mans good estate is to bee able to shew that he beleeueth his owne reconciliation with God,
Fourthly, nothing can make more to the praise and credit of men then faith and love, the highest praise of a men good estate is to be able to show that he Believeth his own reconciliation with God,
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He doth not say he was glad at heart when he heard of their riches, honours, &c. But when hee heard of their loue to the Saints, and their faith in Christ.
He does not say he was glad At heart when he herd of their riches, honours, etc. But when he herd of their love to the Saints, and their faith in christ.
Faith worketh by loue: Hence he wisheth the people not barely loue, but loue with faith: so as commonly they are together in the same degrees also: If no faith, no loue;
Faith works by love: Hence he wishes 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;
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and therefore the Apostle in the praise of their loue commendeth it, for that it was towards all the Saints: to haue Gods children in respect of persons, is not to respect them at all aright;
and Therefore the Apostle in the praise of their love commends 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;
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secondly, of such as allow themselues liberty to hold Gods children in suspence, they do not hate them, but yet they will be better aduised before they be too forwards to ioyne themselues with them:
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 forward to join themselves with them:
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Lastly, the doctrine of loue is a comfort two waies, first, if thou beginne to loue Gods children, it is a comfortable signe thou art not without loue to God, and faith in Christ:
Lastly, the Doctrine of love is a Comfort two ways, First, if thou begin to love God's children, it is a comfortable Signen thou art not without love to God, and faith in christ:
fiftly, Liberalitie: sixtly, Society: seuenthly, Clemencie: Concerning these three last duties or branches of Loue, it will bee expedient to adde something for further explication of them.
Fifty, 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.
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But this dutie stands not in the entertainment of drunkards, and vicious persons, or in keeping open house for gaming and such lewd sports and disorders,
But this duty Stands not in the entertainment of drunkards, and vicious Persons, or in keeping open house for gaming and such lewd sports and disorders,
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in relieuing those that are impouerished and fallen into decay, by giuing or lending, though they should not be paide againe, vpon the hope of a reward in heauen;
in relieving those that Are impoverished and fallen into decay, by giving or lending, though they should not be paid again, upon the hope of a reward in heaven;
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and this to be done both to our power and without compulsion, for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate, men may lay vp in store for themselues a good foundation against the time to come:
and this to be done both to our power and without compulsion, for that will show the naturalness of our Love. Thus being ready to distribute and communicate, men may lay up in store for themselves a good Foundation against the time to come:
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and thus the poore may be mercifull to the rich, to wit, in labouring to winne them to religion and sinceritie, in praying, admonition, incouragements, and such like needfull duties:
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:
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or salute them kindely, or relieue them according to their occasions, but we must conuerse louingly and daily with them, make them our delight, company with them,
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,
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The holy Apostle Saint Paul blesseth God for the Philippians, that they did not onely make conscience of receiuing the Gospell, but also of fellowship in the Gospell, and that from the very first beginning of their entrance into Religion.
The holy Apostle Saint Paul Blesses God for the Philippians, that they did not only make conscience of receiving the Gospel, but also of fellowship in the Gospel, and that from the very First beginning of their Entrance into Religion.
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And heere we are bound to forbeare our libertie in indifferent things, rather than we should offend our brother: If thy brother be grieued for thy meate, now walkest thou not charitably:
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:
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It is to be obserued, that he saith, thy brother: for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the Gospell:
It is to be observed, that he Says, thy brother: for it matters not for the cavels and Reproaches of idolatrous and superstitious Persons that never regarded the sincerity of the Gospel:
Fourthly, in our anger both to be short (Let not the Sunne go downe vpon your wrath) and also to be more grieued for their sinne with whom wee are angrie, then kindled against their persons;
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, then kindled against their Persons;
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So that vnto Christian loue, is requisite a peaceable, curteous and tender carriage, hospitalitie and a liberall distributing to their wants, both in temporall and spirituall things, a couering of their faults, auoiding of occasions of scandall, a louing composing of our selues in matters of wrong,
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 our selves in matters of wrong,
when men seeke not their owne things, and from euill suspitions: Fourthly, when it is exercised in holy things, so as no affection can make vs reioyce in the wickednesse of them we loue:
when men seek not their own things, 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:
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Lastly, wee must loue feruently: and this hath in it Speedinesse, Diligence , (called Labour in loue ) Cheerefulnesse , Earnestnesse and heate of affection (and this is to follow after Loue ,
Lastly, we must love fervently: and this hath in it Speediness, Diligence, (called Labour in love) Cheerfulness, Earnestness and heat of affection (and this is to follow After Love,
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so as their Loue is growne colde, and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content, in the neglect of the duties of Loue one to another,
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,
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and seeke the blessings of GOD in a holy Societie, I haue thought good in the second place to propound out of the Scriptures Motiues, as they lie heere and there scattered in the holy Writings, to incite and perswade all sorts of men, especially Professours, to a more conscionable respect of this mutuall loue.
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.
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God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world, that wee might beleeue in him, and hee might bee a reconciliation for our sinnes, and therefore ought wee to loue one another, yea so to loue one another.
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, and Therefore ought we to love one Another, yea so to love one Another.
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and shall we thinke it enough to carry good affections to our brethren, without manifestation of the outward signes and pledges of it? Was there nothing so deare vnto GOD as his Sonne,
and shall we think it enough to carry good affections to our brothers, without manifestation of the outward Signs and pledges of it? Was there nothing so deer unto GOD as his Son,
and not daily runne into the company of the members of CHRIST? Was CHRIST sent that wee might haue the life of Grace in holy and heauenly and mysticall vnion,
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,
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and the free and willing couering or forgiuing of trespasses and wrongs? Our Head, our Sauiour, our Lord, our Prophet, our Priest, our King (that wee might perceiue his loue) laid downe his life for vs;
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;
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such as if they be wanting, a sin is committed, nay grieuous sins, euen against the commandement of Christ, Ioh. 13. As I said to the Iewes, whither I go can ye not come,
such as if they be wanting, a since is committed, nay grievous Sins, even against the Commandment of christ, John 13. As I said to the Iewes, whither I go can you not come,
and that was instead of Christ, as fellow-members in Christs absence in the world, to striue by all meanes to delight themselues in louing society one with another.
and that was instead of christ, as Fellow members in Christ absence in the world, to strive by all means to delight themselves in loving society one with Another.
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for that was alwaies required, but in respect of the forme of obseruing it; for the old generall rule was, That thou shouldest loue thy neighbour as thy selfe:
for that was always required, but in respect of the Form of observing it; for the old general Rule was, That thou Shouldst love thy neighbour as thy self:
Men are vsed, that haue any sparks of good nature in them, to remember, and carefully to obserue the last words of their dying friends, especially if they charge not many things.
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.
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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 vnite our serues in a holy bond of peace and loue, to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection, & that till Christ shall gather vs vnto the glory that he hath with the Father.
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 our serves in a holy bound of peace and love, to be kept and strengthened by mutual endeavours in the performance of all the duties of holy affection, & that till christ shall gather us unto the glory that he hath with the Father.
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First, there is much comfort in loue: the Lord doth vsually and graciously water the society, conferences, prayers and other duties performed mutually by the Saints, with the deaws of many sweet and glorious refreshings, by which they are daily excited, inflamed,
First, there is much Comfort in love: the Lord does 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,
Secondly, it causeth men to make conscience of fulfilling the Law, and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this, that there is nothing in outward things doth more fire the heart of a man to the loue of,
Secondly, it Causes 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 does more fire the heart of a man to the love of,
Yea loue may be said to be the filling vp 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 vpon their due subiects, with the vnwearied labours of constant well-doing.
Yea love may be said to be the filling up of the Law, as the word seems 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 welldoing.
Thirdly, the due performance, and daily exercise of the mutuall duties of loue, would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things,
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,
for euery man can say, a murtherer shall not be saued (so continuing:) Now it is certaine, God hates a man that loues not his children aswell as hee doth murtherers;
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 aswell as he does murderers;
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Thirdly, till we loue Gods children, we can neuer know what the length, breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints:
Thirdly, till we love God's children, we can never know what the length, breadth and depth of the love of God and christ is to us God shows not his love to us till we show our love to the Saints:
Lastly, for want of loue in the heart, and the duties of loue in conuersation, the mysticall body of Christ is exceedingly hindered from growing, both in the beauty and glory which otherwise would be found in the Church of Christ.
Lastly, for want of love in the heart, 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.
The first place is, Ephes. 4.12. to 17. where may be obserued 4. things, gotten by a holy vnion with the members of Christ and Christian societie and affection.
The First place is, Ephesians 4.12. to 17. where may be observed 4. things, got by a holy Union with the members of christ and Christian society and affection.
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he is not easily carried with euery winde of doctrine, nor vnsetled with the vaine deceits of men, that can follow the truth, and the meanes thereof in a setled and well grounded loue to Gods children.
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.
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But on the other side, how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children?
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?
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watching thereunto, both to obserue all occasions and opportunities to pray, as also noting the mercies of God wee finde in prayer, with our owne corruptions in the manner,
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,
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first, it will set our knowledge aworke, which else would be idle and vnfruitfull; and where should we vnloade our selues of the fruits of knowledge, which men get in Gods house, better then in the houses of the people of God:
First, it will Set our knowledge awork, which Else would be idle and unfruitful; and where should we unload our selves of the fruits of knowledge, which men get in God's house, better then in the houses of the people of God:
thirdly, the want of loue, and the other graces there named, is a signe of a spirituall Lethargie, euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes, that is, it is a signe that a man lieth vnder the guilt and filth of all his former sinnes,
Thirdly, the want of love, and the other graces there nam, is a Signen 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 Signen that a man lies under the guilt and filth of all his former Sins,
As also, because by these meanes eternall life is begun on earth, in respect of communion both with God & the Saints. Thus farre of the Motiues; Helps follow.
As also, Because by these means Eternal life is begun on earth, in respect of communion both with God & the Saints. Thus Far of the Motives; Helps follow.
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How came those Colossians by their loue to the Saints, no otherwise but by hearing the word of truth, which discouered vnto them who were Gods children,
How Come 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,
for till wee be soundly humbled to seeke Gods fauour, and find our hearts possessed with the care for and hope of a better life, we cannot receiue Gods children aright into our hearts:
for till we be soundly humbled to seek God's favour, and find our hearts possessed with the care for and hope of a better life, we cannot receive God's children aright into our hearts:
Thirdly, would we loue brotherly, without faining, and feruently; then we must get our soules purified, through the spirit, in obeying the truth, i. we must make conscience of the duties of mortification (as of so many purges) to clense our thoughts and affections, of dwelling and raigning lusts and euills:
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 and affections, of Dwelling and reigning Lustiest and evils:
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The spirit of God is a spirit of loue, and we must stirre it vp by nourishing the motions of the same, putting courses or waies of expressing loue into our mindes;
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;
Fiftly, it profiteth much hereunto to get and keepe in our minds, a patterne of faith and loue, euen a draught of the things that concerne faith in God, and loue to the Saints:
Fifty, it profiteth much hereunto to get and keep in our minds, a pattern of faith and love, even a draught of the things that concern faith in God, and love to the Saints:
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When we are driuen by often crosses to seeke comfort in Gods children, and by much obseruation do finde the worth of the comforts that arise from holy Society with them;
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;
then we must with all Christian care, Consider one anothers weakenesses and wants; and be continually prouoking, inciting and incouraging one another to loue, and to good workes. Thus of the helps.
then we must with all Christian care, Consider one another's Weaknesses and Wants; and be continually provoking, inciting and encouraging one Another to love, and to good works. Thus of the helps.
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In the last place I propounded to be considered, the defects that are found in the loue that is abroad in the world, with which the common Protestant pleaseth himselfe.
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 Pleases himself.
for drunken spewings, and Viper-like sl•nders 〈 … 〉 against good men. Fourthly, many out of their ignorance, know 〈 ◊ 〉 other loue then of themselues, or for themselues of others:
for drunken spueings, and Viperlike sl•nders 〈 … 〉 against good men. Fourthly, many out of their ignorance, know 〈 ◊ 〉 other love then of themselves, or for themselves of Others:
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and all sorts of prouocations to anger, are euery-where abounding? What more vsuall then Selfe-loue? what more common then Enuy? Shall I instance? The Trades-man while hee is rising is so fleshed with successe,
and all sorts of provocations to anger, Are everywhere abounding? What more usual then Self-love? what more Common then Envy? Shall I instance? The Tradesman while he is rising is so fleshed with success,
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But this man is not so filled with Selfe-loue, but the declining Trades-man that hath ouer-liued his prime, is euery way as well filled with Enuy. And thus men are not in charitie neither full nor fasting.
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 Envy And thus men Are not in charity neither full nor fasting.
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what men finde worse entertainment in the world then these? Is not the least endeauour after holinesse chased and pursued with open hates, dislikes, slanders? Can a man refraine himselfe from euill,
what men find Worse entertainment in the world then these? Is not the least endeavour After holiness chased and pursued with open hates, dislikes, slanders? Can a man refrain himself from evil,
no tendernesse of heart, no true Hospitalitie, and for mercy to the poore the olde complaints may be taken vp, There is no mercie in the Land: Mercifull men are taken away.
no tenderness of heart, no true Hospitality, and for mercy to the poor the old complaints may be taken up, There is no mercy in the Land: Merciful men Are taken away.
and for societie and fellowship in the Gospell with Gods people, it will neuer sinke into the vnderstanding of these carnall men, that that is any way expedient:
and 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:
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When God sees how many waies the heart of man is beset in the spirituall combat, about the getting and exercise of those two Graces, hee is pleased by his word and spirit to trumpet out victorie by shewing the glory of heauen,
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,
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Hope for the most part, is taken vp with the retyred and affectionate contemplation of the glory of Heauen, the comming of Christ, the resurrection of the body,
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,
but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death, the whole building of these imaginarie hopes come sodainely and totally downe.
but when any Servant comes out of the lords army to sweep with the Besom of Judgement or Death, the Whole building of these imaginary hope's come suddenly and totally down.
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for they are Hypocrites, hauing vpon them but the names of God and godlinesse, and will neuer in sinceritie pray vnto God at all times, neither in their death doe they pray vnto God because they delight in the Almighty;
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;
or how may wee try our selues whether we haue a right Hope or no? Ans. The true Hope is described in seuerall Scriptures, by diuers properties, which are no where to be found in carnall men.
or how may we try our selves whither we have a right Hope or no? Ans. The true Hope is described in several Scriptures, by diverse properties, which Are not where to be found in carnal men.
And that we may get and increase our Hope, wee must labour for, First, true Grace, 1. Thes. 2.16. Secondly, sauing Knowledge, Psal. 9.10. and 78.7. Thirdly, Experience, Rom. 5.4.
And that we may get and increase our Hope, we must labour for, First, true Grace, 1. Thebes 2.16. Secondly, Saving Knowledge, Psalm 9.10. and 78.7. Thirdly, Experience, Rom. 5.4.
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Fourthly, Patience and comfort of the Scriptures, Rom. 15.4. Fiftly, the ioyes of the holy Ghost, and peace of Conscience in beleeuing, Rom. 15.13. Sixtly, aboue all, and for all these, the Spirit of Reuelation, Ephes. 1.18. Seauenthly, the often meditation of Gods Promises.
Fourthly, Patience and Comfort of the Scriptures, Rom. 15.4. Fifty, the Joys of the holy Ghost, and peace of Conscience in believing, Rom. 15.13. Sixty, above all, and for all these, the Spirit of Revelation, Ephesians 1.18. Seauenthly, the often meditation of God's Promises.
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Secondly, that Hope is no common Grace, in that amongst many faire vertues which are common to wicked men, hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children.
Secondly, that Hope is no Common Grace, in that among 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.
But concerning the estate of the blessed in heauen, Nature is wholy ignorant, yea, the doctrine hereof is so diuine, that Religion it selfe doth not fully purtray it out in this world to any,
But Concerning the estate of the blessed in heaven, Nature is wholly ignorant, yea, the Doctrine hereof is so divine, that Religion it self does not Fully portray it out in this world to any,
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and if we may come by the meanes to be effectually instructed in the way to Heauen, we should account of this Pearle, and rather then loose it, sell all we haue to buy it .
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 then lose it, fell all we have to buy it.
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they are eager after heauen and the things thereof : they are like Children, void of earthly carking and distressefull cares : they are mercifull : they loue their enemies .
they Are eager After heaven and the things thereof: they Are like Children, void of earthly carking and distressful Cares: they Are merciful: they love their enemies.
for, are not the most such as can discerne the face of the Skie, and yet haue no discerning of the season, to get Grace and Heauen? to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen, liuing in daily blasphemies, whoredoms, drunkennesses, &c. Yea, doe not the better sort giue Heauen faire words,
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,
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and yet haue their excuses why they will not come to Gods Feasts when hee inuites them? And thus while men blesse themselues Gods curses vsually deuoure them.
and yet have their excuses why they will not come to God's Feasts when he invites them? And thus while men bless themselves God's curses usually devour them.
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neither is this the peculiar aduancement of some principall Saints, as Abraham, Dauid , &c. neither should the miseries of this life before we come to heauen trouble vs, seeing there is no comparison betweene the troubles of this life and the glory of the world to come, where there shall be no sinne, sorrow, labour, weakenesse, disgrace, feare, death;
neither is this the peculiar advancement of Some principal Saints, as Abraham, David, etc. neither should the misery's 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;
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When they seeke by Faith the comforts of Gods fauours, and by Loue separate themselues to the communion with Gods Children, they finde presently such a rent from the world,
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 rend from the world,
and there onely must wee prouide to find some rest and contentment; yea, therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie.
and there only must we provide to find Some rest and contentment; yea, Therefore as Strangers and Pilgrims we should seek and provide for our abiding city.
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Secondly, this Doctrine giues occasion to answere that imputation that is cast vpon many professors, viz. that forwardnesse in Religion makes them mindlesse of their businesse;
Secondly, 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;
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Men may here hence informe themselues, that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families (else the very Scripture brands such Professors to bee worse then Infidels, that make Religion a maske for idlenesse) yet seeing our hope is not in the world,
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 then Infidels, that make Religion a mask for idleness) yet seeing our hope is not in the world,
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Thirdly, this Doctrine may much settle and comfort Gods Children against the scornes and hates of the World and all sorts of carnall people, the World will loue his owne.
Thirdly, 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.
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Obiect. But may they not haue good hearts to God though they do thus intemperately and vniustly maligne and abuse the Preachers and Children of God? Sol. Ʋers. 23. He that hateth Christ in his Ministers and members hateth the Father also,
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? Sol. Ʋers. 23. He that hates christ in his Ministers and members hates the Father also,
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And therefore wee should so informe our selues by this and other Scriptures ( vers. 25.) as to set downe our rest, that in the world we must haue troubles,
And Therefore we should so inform our selves by this and other Scriptures (vers. 25.) as to Set down our rest, that in the world we must have Troubles,
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IN these words, with those that follow to the ninth Ʋerse, is contained the second part of the Thankesgiuing (viz.) his praise to God for their meanes of Grace.
IN these words, with those that follow to the ninth Ʋerse, is contained the second part of the Thanksgiving (viz.) his praise to God for their means of Grace.
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First, by the ordinance in which it was most effectuall, viz. Hearing. Secondly, by the property which was most eminent in the working of it, viz. Truth. Thirdly, by the kinde of Word, viz. the Gospell. Fourthly, by the prouidence of God in planting it amongst them, is come vnto you. Fiftly, by the subiect persons vpon whom it wrought, You (the Colossians) and the whole world.
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 among them, is come unto you. Fifty, by the Subject Persons upon whom it wrought, You (the colossians) and the Whole world.
Briefely, this may informe vs of the lamentable condition of such as liue in their naturall estate, onely pleased with the desire or possession of the riches or gifts of Nature;
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;
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and he is a Naturall man that is still lapped and couered with the vaile of Ignorance, whose wisedome is crosse to Gods Wisedome, that lyeth in grosse sinnes like a dead man without sense, that serues some particular gainefull or pleasing sinne, without vsing aright any ordinance of God against it,
and he is a Natural man that is still lapped and covered with the veil of Ignorance, whose Wisdom is cross to God's Wisdom, that lies in gross Sins like a dead man without sense, that serves Some particular gainful or pleasing sin, without using aright any Ordinance of God against it,
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And by the contrary, the want of the Word is a terrible famine. Ʋse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word;
And by the contrary, the want of the Word is a terrible famine. Ʋse 1. For reproof both of men's profaneness in neglecting and contemning of the Word;
and besides, it fits vs with strength, patience, and comfort, to make vse of other wants. 3. For instruction, not onely to such people as want the Word to seeke for it,
and 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,
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and rulers of the people, as would bee thought louers of their Countrey, to vse all meanes to see the Countrey and the Parishes vnder their power, prouided of this holy treasure.
and Rulers of the people, as would be Thought lovers of their Country, to use all means to see the Country and the Parishes under their power, provided of this holy treasure.
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we should be so far from finishing our mortification, as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life;
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;
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Ye haue heard. ] No man can get eternall graces, or an enduring contentment, arising from the hope of a better life, without the hearing of the word of God .
You have herd. ] 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.
melted, and made to tremble, Esa. 66.2. Fiftly, the faith of Gods Elect is here begotten, Rom. 10.14. Sixtly, Men are here sealed by the holy Spirit of promise, Epes. 1.13. Seauenthly, here the Spirit speaketh to the Churches, Reuel. 2. Eightly, Christ here comes to suppe with men .
melted, and made to tremble, Isaiah 66.2. Fifty, the faith of God's Elect is Here begotten, Rom. 10.14. Sixty, Men Are Here sealed by the holy Spirit of promise, Epes. 1.13. Seauenthly, Here the Spirit speaks to the Churches, Revel. 2. Eighth, christ Here comes to sup with men.
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Let men tell of their experience, whether euer their hearts tasted of the refreshing of CHRIST, till they deuoted themselues to the hearing of the Word.
Let men tell of their experience, whither ever their hearts tasted of the refreshing of CHRIST, till they devoted themselves to the hearing of the Word.
Ninthly, The painefull distresse of the afflicted Conscience is heere or no where cured: by hearing, the bones that God hath broken receiue ioy and gladnesse, Psal. 51.8.
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, Psalm 51.8.
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How doe the thousands euen in Israell, perish through the failing or wanting of Vision? Is there not almost millions of Men and Women that haue scarce heard (by preaching) whether there be any holy Ghost? Oh the cruell torments that abide those soule-murtherers! Shall I name them? I wish their repentance, that so they might haue a new name; but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted;
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 herd (by preaching) whither there be any holy Ghost? O the cruel torments that abide those Soul-murderers! 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;
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therefore it is the dutie of all Gods people to bowe the knees of their hearts to God, beseeching him to inflame the hearts of those that are in authoritie, with such bowels of compassion, that they would in due time purge the Church of them, that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts, they are little troubled with the distresse of others,
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 herd among us While men lie sick of the spiritual Lethargy in their own hearts, they Are little troubled with the distress of Others,
but if men would euen in Gods sight duely waigh, without shifting and preiudice, these propositions, viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God, Rom. 10.14. 1 Pet. 1.23. &c. And that except men be borne againe they cannot enter into the Kingdome of God, Iohn 3.3.
but if men would even in God's sighed 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 born again they cannot enter into the Kingdom of God, John 3.3.
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if I say these things be weighed, how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome, that in the middest of this great Light, in this respect,
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, that in the midst of this great Light, in this respect,
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some are openly impious and audacious; some more ciuill and restrained. Of the first kinde. First, some are so wayward nothing can please them, either the Preacher is too terrible, or he is too comfortable.
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.
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Thirdly, Some heare, and are filled with wrath and enuie, and that sometimes so as they cannot restraine the signes of their rage and fretting, no not in the Sermon-time .
Thirdly, some hear, and Are filled with wrath and envy, and that sometime so as they cannot restrain the Signs of their rage and fretting, no not in the Sermon time.
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Fourthly, Some heare, and their mouthes make iests, while their hearts go after their lusts , they heare and mocke Fiftly, Some make the auditory of Christians the studie of all manner of base filthinesse:
Fourthly, some hear, and their mouths make jests, while their hearts go After their Lustiest, they hear and mock Fifty, some make the auditory of Christians the study of all manner of base filthiness:
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thither comes the Adulterer, the Couetous, the deceiuer, the accuser of the Brethren, &c. and there they damnably frame their dogged and swinish imaginations.
thither comes the Adulterer, the Covetous, the deceiver, the accuser of the Brothers, etc. and there they damnably frame their dogged and swinish Imaginations.
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He is an excellent Preacher, that in their vnderstanding giues them liberty, and sowes pillowes vnder their fleshly and worldly elbowes. Eightly, Some heare fearefully,
He is an excellent Preacher, that in their understanding gives them liberty, and sows pillows under their fleshly and worldly elbows. Eighth, some hear fearfully,
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Fourthly, Some heare because a great report goeth of the Teacher . Fiftly, But aboue all others, they are strang hearers that are mentioned Math. 22.22. they heare and admire, and yet leaue and forsake for any reformation or practise of what they heare.
Fourthly, some hear Because a great report Goes of the Teacher. Fifty, But above all Others, they Are strange hearers that Are mentioned Math. 22.22. they hear and admire, and yet leave and forsake for any Reformation or practice of what they hear.
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if they could see their miserie they would doe as the Prophets require, they would cut their haire and cast it away, vnder the sense of the horror of Gods indignation .
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.
For the first, before a man can haue experience of the power of the Word in the gathering of his soule, he must know it to be a word of Truth foure wayes.
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 foure ways.
Yea, because men will not heare the Word they must heare the rod, Mich. 6.9. and their eares (if they belong to God) must be forced open by corrections, Iob. 3.3. To conclude, if all this cannot affect men, then I say, as the Lord said to the Prophet of such persons, Hee that leaueth off to heare, let him leaue off, Ezek. 3. vlt. Thus of the first part of the discription (viz.) the ordinance, in which it is most effectuall, (viz.) Hearing.
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 cannot affect men, then I say, as the Lord said to the Prophet of such Persons, He that Leaveth off to hear, let him leave off, Ezekiel 3. Ult. Thus of the First part of the description (viz.) the Ordinance, in which it is most effectual, (viz.) Hearing.
Word of Truth. ] Hee meaneth not the personall Word, which is Christ, but the enunciatiue Word, made knowne either singularly by Reuelation, Oracles, Ʋisions, Dreames, or commonly by tradition of Doctrine, from hand to hand for 2000. yeeres;
Word of Truth. ] He means not the personal Word, which is christ, but the enunciative Word, made known either singularly by Revelation, Oracles, Ʋisions, Dreams, or commonly by tradition of Doctrine, from hand to hand for 2000. Years;
There are many properties of the Word of God, wherein it doth excell. First, it is diuine. The testimonie of Gods mouth. Wonderfull, 1. Thes. 2.13. Psal. 119.18.88.129.
There Are many properties of the Word of God, wherein it does excel. First, it is divine. The testimony of God's Mouth. Wonderful, 1. Thebes 2.13. Psalm 119.18.88.129.
Thirdly, It is swift, Psal. 147.15.18. Fourthly, It is powerfull and terrible, Hebr. 4.12. The sword of the Spirit, Hos. 6.5. Esa. 11.2. Heb. 4.12. Eph. 6. Fiftly, It is nourishing and healing, it hath a propertie to nourish and heale. Psalm. 107.20. Sixtly, It sanctifieth both our persons and the vse of the creatures. Seauenthly, It is comfortable, ioyfull, sweete, Psal. 119.14.111.143.162. Eightly, It is apt for generation, it hath a quickening power, Psalm. 119.25.28. 1. Pet. 1.22. Ninthly, It is preseruatiue both from sinne, Psal. 119.11. and from shame, Psal. 119.22.
Thirdly, It is swift, Psalm 147.15.18. Fourthly, It is powerful and terrible, Hebrew 4.12. The sword of the Spirit, Hos. 6.5. Isaiah 11.2. Hebrew 4.12. Ephesians 6. Fifty, It is nourishing and healing, it hath a property to nourish and heal. Psalm. 107.20. Sixty, It Sanctifieth both our Persons and the use of the creatures. Seauenthly, It is comfortable, joyful, sweet, Psalm 119.14.111.143.162. Eighth, It is apt for generation, it hath a quickening power, Psalm. 119.25.28. 1. Pet. 1.22. Ninthly, It is preservative both from sin, Psalm 119.11. and from shame, Psalm 119.22.
So will not gold and siluer. Tenthly, it is wise and exceeding large, Psal. 119.96.98.99.100.104. Eleuenthly, It is light, and pure, and iust, Psal. 119.105.130.140.128.138.
So will not gold and silver. Tenthly, it is wise and exceeding large, Psalm 119.96.98.99.100.104. Eleventhly, It is Light, and pure, and just, Psalm 119.105.130.140.128.138.
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for a vertue in speech, in the second Table: for Truth of Doctrine, Iohn 5.33. for the substance of a type, Iohn 1.17. for vprightnesse and sinceritie, Iohn 3.21. for the true forme of a thing, Rom. 1.28. Here the word of God is said to be the word of Truth, in regard of the vse of the word in the conuersion of a sinner;
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. 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;
the certaine euent of the vaticinies or prophesies, the immutable and euery way sufficient frame of piety, righteousnesse and diuine worship, contained it it:
the certain event of the vaticinies or prophecies, the immutable and every Way sufficient frame of piety, righteousness and divine worship, contained it it:
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Fourthly, that we acknowledge Truth in the performance of what God hath promised, and so giue glory to his faithfulnesse: and thus of the word as it is apprehended in it selfe.
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 it self.
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Fourthly, In that it worketh Truth of Constancie, that is, an euerlasting resolution to heare and keepe the Word of Truth, Iohn. 8.37. 1. Iohn 4.6. Fiftly, In that it begets in vs the sinceritie and Truth that becomes our callings and behauiour in the world;
Fourthly, In that it works Truth of Constancy, that is, an everlasting resolution to hear and keep the Word of Truth, John. 8.37. 1. John 4.6. Fifty, 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, perfidiousnes, slandering, boasting, flattery, &c. 1 Cor. 5.8. Sixtly, In that it makes all our conuersation vertuous, & so guids vs to do the truth; Ioh. 3.22. Iam. 3.17 Vse is both for Instruction, and for Reproofe.
as, we Are free from lying, calumnies, perfidiousness, slandering, boasting, flattery, etc. 1 Cor. 5.8. Sixty, In that it makes all our Conversation virtuous, & so guides us to do the truth; John 3.22. Iam. 3.17 Use is both for Instruction, and for Reproof.
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If Ministers would bend the very force of their ministeries about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation;
If Ministers would bend the very force of their ministeries about the found and daily enforcing of the Doctrine of men particular assurance of his peace and reconciliation;
Hence it is that life is not deare vnto Gods faithfull seruants, so they may in the comfort thereof fulfill their course and ministration, receiued of the Lord Iesus, in testifying the Gospell of the grace of God .
Hence it is that life is not deer unto God's faithful Servants, so they may in the Comfort thereof fulfil their course and ministration, received of the Lord Iesus, in testifying the Gospel of the grace of God.
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But woe is to those Preachers that teach it not , and horrible wofull shall the estate of those people appeare to be at the last day that obey it not .
But woe is to those Preachers that teach it not, and horrible woeful shall the estate of those people appear to be At the last day that obey it not.
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And therefore we should striue to keepe afoot the sparkles of light in this point, and whatsoeuer wee loose in hearing, this Doctrine should neuer runne out.
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.
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In particular, concerning the Gospell, I enquire into three things. First, wherein this Doctrine lieth. Secondly, who receiue this Doctrine of the Gospell.
In particular, Concerning the Gospel, I inquire into three things. First, wherein this Doctrine lies. Secondly, who receive this Doctrine of the Gospel.
First, in our true repentance for our sinnes, and secondly in the infallible assurance of faith in Gods fauour, in Christ, forgiuing vs our sinnes, Math. 3.2. Mark. 1.15. and this duly waighed, First, reproues those that dreame of saluation, and the benefits of the Gospell without mortification:
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, Math. 3.2. Mark. 1.15. and this duly weighed, First, reproves those that dream of salvation, and the benefits of the Gospel without mortification:
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and that is answered Marke 16.15. euery Creature, that is, any Man or Woman, of what Nation, Language, Profession, Calling, State, and Condition soeuer:
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:
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and life too, for Christs sake and the Gospell , and it workes so forcibly vpon mens soules, that they consecrate themselues to God, to sinceritie and godlinesse ,
and life too, for Christ sake and the Gospel, and it works so forcibly upon men's Souls, that they consecrate themselves to God, to sincerity and godliness,
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Thus of the third part of the description. The fourth followeth. The manner of prouidence in planting it amongst them, in these words. And is come vnto you.
Thus of the third part of the description. The fourth follows. The manner of providence in planting it among them, in these words. And is come unto you.
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And therefore wee may iustly complaine of the Papists, and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs,
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,
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for if this had not beene so, how could all the world receiue the light of the Gospell? and further, wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach;
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;
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a necessity lieth in the people to seeke the word where it may be had. And therfore those Church-gouernours sinne greeuously, that in this light, create so many insufficient men,
a necessity lies 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,
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and there were not wanting Ministers to oppugne it, euen false teachers of all sorts: and besides, the people had beene so long time settled in their false Religion:
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:
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secondly, vpon whom, as euen in you. ] thirdly, when it began to bee so, viz. from the day that you heard, &c. fourthly, what made it worke so, viz. the hearing and true knowledge of the grace of God. And is fruitfull.
secondly, upon whom, as even in you. ] Thirdly, when it began to be so, viz. from the day that you herd, etc. fourthly, what made it work so, viz. the hearing and true knowledge of the grace of God. And is fruitful.
Thirdly, the practizing of those things which are within the compasse of Gods promises (such as are all the fruits of righteousnesse) is the very ground-worke of true prosperity .
Thirdly, the practicing 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.
Sixtly, If a man endeauour to bring foorth fruit, and to walke as becomes the Gospell, hee is sure to speede when hee hath any suit to God . Seuenthly, against such there is no law .
Sixty, 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. Seuenthly, against such there is no law.
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Tenthly, If wee bee not fruitfull wee shall bee cut off from CHRIST, and vtterly for euer remaine frustrate of all his merits and vertue . Now for the second;
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. Now for the second;
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The forsaking of our particular beloued raigning sinnes ( this is all fruit .) The exercise of the true loue and feare of God in a conscionable, both worship of God, and practise of Life:
The forsaking of our particular Beloved reigning Sins (this is all fruit.) The exercise of the true love and Fear of God in a conscionable, both worship of God, and practice of Life:
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first, wee must labour for greater tendernesse in our hearts, and plow our ground deepe with long furrowes of Mortification: the seed will not grow if it fall vpon the trampled and smooth heart of man :
First, we must labour for greater tenderness in our hearts, and blow our ground deep with long furrows of Mortification: the seed will not grow if it fallen upon the trampled and smooth heart of man:
secondly, we must learne to make God our trust, and Gods promise our treasure, else in many parts of Christian fruitfulnesse, worldlinesse will teach vs to deny to obey :
secondly, we must Learn to make God our trust, and God's promise our treasure, Else in many parts of Christian fruitfulness, worldliness will teach us to deny to obey:
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though the vngratefull world contemnes Gods Messengers and Vine-dressers, yet the truth is, that if many times they did not rise vp in the gap, woe would bee vnto men for their barrennesse.
though the ungrateful world contemnes God's 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 Barrenness.
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and beseeching him for the compassions of a Father, to be shewed to vs, that so we might after much exercise vnder our crosses, bring foorth the quiet fruit of righteousnesse . Seuenthly, wee should importune the Lord for our sakes to visit the great Leuiathan, the Diuell,
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. Seuenthly, we should importune the Lord for our sakes to visit the great Leviathan, the devil,
and iudge them according to their workes. And increaseth. ] This also is added in some Copies. Here I obserue two things. First, In what it increaseth. Secondly, By what meanes.
and judge them according to their works. And increases. ] This also is added in Some Copies. Here I observe two things. First, In what it increases. Secondly, By what means.
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Fourthly, wee must abide in Christ , labouring to nourish the sence of his presence, and the contentment arising from the Communion with his members, &c. Lastly, wee must be much in the exercises of Mortification, euery branch that beareth fruit the Husbandman purgeth, that it may beare more fruite .
Fourthly, we must abide in christ, 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 bears fruit the Husbandman Purgeth, that it may bear more fruit.
Then they say, this is their preaching, this comes of gadding to Sermons, and tossing of their Bibles, &c. The Vse is both for Instruction and Comfort.
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.
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For Instruction, therefore Gods Children should worke out their saluation with feare and trembling, and labour to be filled with the fruits of righteousnesse, liuing inoffensiuely,
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,
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There is a windie vanitie preuailes in the heades of many hearers, they thinke they doe worthily when they commend the Sermon, praise the Preacher, tell of the working of the Word in such and such,
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,
if before this day the Citie of Colosse had beene searched with lights, there would haue beene found no true fruits of Grace or Righteousnesse amongst them:
if before this day the city of Colosse had been searched with lights, there would have been found no true fruits of Grace or Righteousness among them:
heere are three things to be considered: 1. what grace of God the Gospell propounds to men: 2. what we must doe that we may haue the comfort of this, that we doe truly heare: 3. what it is to know truely.
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.
lastly, wee should especially in hearing, wait for a blessing from God, in the particular knowledge of Gods grace to vs, else all hearing is to little purpose.
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.
first, when they know false things, as in the Church of Rome, to know the doctrine of Purgatory, Intercession of Saints, Image-worship, the Supremacie of the Pope:
First, when they know false things, as in the Church of Rome, to know the Doctrine of Purgatory, Intercession of Saints, Image-worship, the Supremacy of the Pope:
or that the Sacraments conferre to all, the graces they signifie, and such like. Secondly, when men haue the forme of words, and vnderstand not the meaning.
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.
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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.
the Law should be written in their hearts. Fourthly, when men know things by opinion, not by faith, as the most men know the greatest part of Religion.
Fiftly, when our knowledge is not experimentall in practise. Sixtly, when men know other things, but not the grace of God to themselues. Thus of the words apart. The Doctrines follow.
Fifty, when our knowledge is not experimental in practice. Sixty, when men know other things, but not the grace of God to themselves. Thus of the words apart. The Doctrines follow.
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the salutiferous appearance of Gods grace in a mans heart, workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine, by which hee comes to know God to be his Sauiour.
the salutiferous appearance of God's grace in a men 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.
Thirdly, as other Doctrines, so especially the doctrine of our reconciliation with God, or of our particular assurance of Gods grace to vs is exceeding hard,
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,
yea, if wee were sure of this point, and had trauelled soundly about the experience of Gods grace to vs in particular, it would for euer settle vs in the plerophorie of our religion.
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 neuer care for disputes and the thousands of Volumes, about which should be the true Church or true Religion? for if a man by sound reasons from the word and Spirit of God, had gotten the assurance of Gods loue, hee would become as Mount Sion, that could not be mooued.
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 found Reasons from the word and Spirit of God, had got the assurance of God's love, he would become as Mount Sion, that could not be moved.
This also would make a man able to contemne all earthly mutations, and liue in firmenes of heart, in some measure, out of the feare of any afflictions, or of death it selfe:
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 it self:
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The vse is first for instruction, euen to labour so much the more earnestly for the certaintie of assurance of Gods grace and free fauour to vs in particular,
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,
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which apostasie many times befals such men as will not wash off the pollution, nor by mortification stay the springing vp of some bitter roote or other within their hearts.
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.
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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 .
Such Apostates, when they were At the best, had in their hearts Some imperious Lustiest and passion or other, that they made not conscience of to subdue.
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who is here described by his name (Epaphras) by the adiunct Loue of others to him (beloued) and by his Office (a Seruant,) by his willingnes to ioyne with others NONLATINALPHABET, a fellow-seruant, by his faithfulnes in the execution of his Office (which is for you a faithfull Minister of Christ:) lastly, by his loue to his people, which hee shewes by the good report hee thankefully giues of them. Vers. 8. From the generall consideration of all the words I obserue.
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. From the general consideration of all the words I observe.
sometime swelling against them with enuie, sometimes openly pursuing them with censures, especially if God blesse their labours with any good successe;
sometime swelling against them with envy, sometime openly pursuing them with censures, especially if God bless their labours with any good success;
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Thirdly, the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery, to note that where the Messenger is not in credit, the Message is easily neglected or contemned.
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 successe in the Ministery of the Word, they should labour to get and retaine an honourable opinion of the Ministers.
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.
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And to this end consider that they are called Gods Coadiutors , Ministers of the Spirit , Gods Stewards , Candlestickes , the mouth of Christ , Starres, Angels ;
And to this end Consider that they Are called God's Coadjutors, Ministers of the Spirit, God's Stewards, Candlesticks, the Mouth of christ, Stars, Angels;
Thirdly, it is an ordinary infirmity in the better sort of hearers that in many points they receiue Doctrine vpon the credit of the teachers, yeelding no other reason, but Epaphras taught so;
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 feare of God, and sound and infallible knowledge and premeditation to deliuer what they doe deliuer,
which should awaken affection and conscience in Ministers, out of the Fear of God, and found and infallible knowledge and premeditation to deliver what they do deliver,
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yet when they haue done all they can to make themselues great men, hee is a better man in Gods bookes, that by faithfull seruice can winne soules to God,
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,
Lastly, wee may see what power these Deacons haue, Math. 22. They call, they perswade, they are heard of the great King, if they complaine and informe;
Lastly, we may see what power these Deacons have, Math. 22. They call, they persuade, they Are herd of the great King, if they complain and inform;
Secondly, they must follow their Master Christ, in doctrine, in life, and in sufferings . Thirdly, seeing they haue this Deaconship, as they haue receiued mercy, they should not faint,
Secondly, they must follow their Master christ, in Doctrine, in life, and in sufferings. Thirdly, seeing they have this Deaconship, as they have received mercy, they should not faint,
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First, from the word [ declared, ] as it is here vsed and applyed to reports, I note, that those things are to be reported and spoken, that may giue light to the hearers.
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.
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And in the second Table, flattery, tale-bearing, false accusing, rash iudgement, answering of matters before they be heard, are great darkeners of the vnderstanding.
And in the second Table, flattery, talebearing, false accusing, rash judgement, answering of matters before they be herd, Are great darkeners of the understanding.
Secondly, in that Epaphras intending to complaine of them for their corruptions in opinion and worshippe, doth here first declare their praises and graces of Gods Spirit.
Secondly, in that Epaphras intending to complain of them for their corruptions in opinion and worship, does Here First declare their praises and graces of God's Spirit.
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for that will shew that we are free from enuie, ostentation or disdaine, and that wee seeke not our owne things, that wee are not suspitious, nor thinke euill, nor reioyce in euill.
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.
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Of Loue I haue spoken at large before, here onely I note briefely two things in generall. First, the necessitie of Loue: Secondly, the tryall of it; both in the negatiue. For the first.
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.
for Loue is the fruit of the Spirit : nor the Seale of our Election : nor a pure heart or good conscience , nor strength to holde out against errours . And for triall:
for Love is the fruit of the Spirit: nor the Seal of our Election: nor a pure heart or good conscience, nor strength to hold out against errors. And for trial:
THese words are the second part of the Preface, wherein he sheweth that hee praied for them, which hee both generally affirmes, and specially declares.
THese words Are the second part of the Preface, wherein he shows that he prayed for them, which he both generally affirms, and specially declares.
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first, an Intimation of a reason, (for this cause;) secondly, the Notation of time, (since the day wee heard of it;) thirdly, the Matter affirmed, (we cease not to pray for you.)
First, an Intimation of a reason, (for this cause;) secondly, the Notation of time, (since the day we herd of it;) Thirdly, the Matter affirmed, (we cease not to pray for you.)
Secondly, it may giue vs occasion to examine our selues, what good the body of Christ reapes by vs. If any Christian of lesse power, gifts and meanes in the world, aske;
Secondly, it may give us occasion to examine our selves, what good the body of christ reaps by us If any Christian of less power, Gifts and means in the world, ask;
and desire their good, reioyce in their prosperitie, and mourne for their miseries: neither let this be thought a meane and vnprofitable seruice to the body;
and desire their good, rejoice in their Prosperity, and mourn for their misery's: neither let this be Thought a mean and unprofitable service to the body;
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they must know that one great way of triall of sinceritie, is by the constant vprightnesse of their hearts, in the desires of good to the Church and people of God.
they must know that one 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 speake so much good of themselues as were meete, yet it is a great grace of God, that they haue inflamed affections to wish all spirituall prosperitie to Gods people,
And 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,
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Seldome doth powerfull preaching make a diuision in the heape, but the Diuell and diuellish men striue to wring the Fanne out of Christs hand, that the winnowing may cease.
Seldom does powerful preaching make a division in the heap, but the devil and devilish men strive to wring the Fan out of Christ hand, that the winnowing may cease.
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secondly, that they be discreete and wise in carriage, as well as in vnderstanding: thirdly, th•t they may walke worthy of the Lord, &c. fourthly, that they may increase in knowledge: fiftly, that they might perseuer, being strengthened with Gods might: lastly, that they may lead a patient and ioyfull life. And wee should be thus carefull of the good of others, both because God requires it,
secondly, that they be discreet and wise in carriage, as well as in understanding: Thirdly, th•t they may walk worthy of the Lord, etc. fourthly, that they may increase in knowledge: Fifty, that they might persever, being strengthened with God's might: lastly, that they may led a patient and joyful life. And we should be thus careful of the good of Others, both Because God requires it,
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it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auaileth much, both for helping of the body, and healing of the soule .
it is a Way by which a Christian may exceedingly help himself and pleasure his Friends The prayer of the righteous avails much, both for helping of the body, and healing of the soul.
If two sound-hearted men agree in earth, in a suite to God the Father in heauen, they preuaile with incredible successe, they get what they would haue .
If two soundhearted men agree in earth, in a suit to God the Father in heaven, they prevail with incredible success, they get what they would have.
Secondly, The Nature of God, he is a Father, and hath the compassions of a Father. Though Abraham would not know his seede, if they had suites to him, and Iacob be ignorant of his posteritie;
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 Iacob be ignorant of his posterity;
and therefore if earthly fathers, that haue a great deale of ill nature in them, can giue good gifts to their children, and that because their children aske them, how much more shall God our Father, who is perfectly compassionate, giue good things; yea, the best things,
and Therefore if earthly Father's, 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,
Lastly, our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestours, the posteritie speedes the better for their sakes:
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:
Secondly, if thou didst make prayers thy refuge, but not thy recompence, when thou camest to pray thou consideredst what thou didst want for thy selfe, not what thou shouldest render to God;
Secondly, if thou didst make Prayers thy refuge, but not thy recompense, when thou camest to pray thou consideredst what thou didst want for thy self, not what thou Shouldst render to God;
Fourthly, if thy prayers were ignorant, proud, hypocriticall prayers . Fiftly, if thou wast not in charitie but broughtest thy gift, and diddest not forgiue,
Fourthly, if thy Prayers were ignorant, proud, hypocritical Prayers. Fifty, if thou wast not in charity but Broughtest thy gift, and didst not forgive,
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I obserue heere in the originall, two words, NONLATINALPHABET and NONLATINALPHABET, in the translation, Prayers and Desires: as I take it, all the sorts of prayers for others may be referred to these two heads:
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:
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The difference betweene NONLATINALPHABET and NONLATINALPHABET is somewhat shadowed out by Oration and Adoration. NONLATINALPHABET heere rendered Desires, are all suites vnto God, arising from the deepe sence of mans estate, either in dangers, wants, or blessings:
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 men estate, either in dangers, Wants, or blessings:
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for wee may not desire saluation for all the men that God hath made (vniuersally considered,) seeing the counsell of God is vnchangeably past concerning reprobates:
for we may not desire salvation for all the men that God hath made (universally considered,) seeing the counsel of God is unchangeably passed Concerning Reprobates:
yea, in as much as they labour about sauing other mens soules, the people should by prayers labour to further the saluation of their Ministers. Wee cease not. ] Note.
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, hee that loues the people of God truely, loues them constantly. Secondly, that a heart truely sanctified is much in prayer, cannot giue it ouer.
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.
for how can men bee furnished and finde matter to pray so often and so much? Sol. A Christian is furnished many wayes with needefull occasions of continuall prayer.
for how can men be furnished and find matter to pray so often and so much? Sol. A Christian is furnished many ways with needful occasions of continual prayer.
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in the Father, to beget and send foorth; of the Sonne, to be begotten and sent forth; and of the holy Ghost, to proceede: the Properties of the Essence, are of two sorts:
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 Properties of the Essence, Are of two sorts:
The originall word is three waies accepted: Sometimes, for Knowledge; so ordinarily: Sometimes, for Acknowledgement; as it is translated in these places;
The original word is three ways accepted: Sometime, for Knowledge; so ordinarily: Sometime, for Acknowledgement; as it is translated in these places;
Luke 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometimes, for Knowing againe. All three sences may be heere well considered off. First, of knowing Gods Will. Heere I consider three things: first, what we must know: secondly, why:
Lycia 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometime, for Knowing again. All three Senses may be Here well considered off. First, of knowing God's Will. Here I Consider three things: First, what we must know: secondly, why:
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but be wise to sobriety, labouring especially by hearing and practise, to get within compasse of the knowledge of his owne Iustification, Sanctification, and Saluation, Vers. 3.
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.
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and vnderstand Gods will, the Apostle shewes that wee must doe nine things. First, wee should awaken our selues out of the spirituall slumber of our hearts;
and understand God's will, the Apostle shows that we must do nine things. First, we should awaken our selves out of the spiritual slumber of our hearts;
Awake thou that sleepest, Ver. 14. Secondly, wee must forsake the company of wicked and carnall men, that haue no taste nor feeling of things that belong to the kingdom of God;
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 vp from the dead, Verse 14. Thirdly, wee must walke circumspectly (precisely, the originall word is) being resolued to make a conscience of all our wayes:
Stand up from the dead, Verse 14. Thirdly, we must walk circumspectly (precisely, the original word is) being resolved to make a conscience of all our ways:
euen as men that meane to redeeme all the time past they haue vnprofitably spent, Ʋerse 16. Fiftly, wee must bring a minde willing and desirous in all humility, to vnderstand Gods will: a froward spirit cannot prosper;
even as men that mean to Redeem all the time passed they have unprofitably spent, Ʋerse 16. Fifty, we must bring a mind willing and desirous in all humility, to understand God's will: a froward Spirit cannot prosper;
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or a man wise in his owne conceit, Verse 17. Sixtly, wee should in speciall take heede of drunkennesse, or any kinde of tipling, wherein is excesse, Verse 18. Seuenthly, wee must labour for a cheerefull spirit,
or a man wise in his own conceit, Verse 17. Sixty, we should in special take heed of Drunkenness, or any kind of tippling, wherein is excess, Verse 18. Seuenthly, we must labour for a cheerful Spirit,
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and reioycing for any successe in the meanes, Vers. 10. Lastly, wee must submit our selues one to another, euer willing to learne in any thing of any body, Ephes. 5.21. Hee that scorneth enformation is a foole. Thus of Knowledge.
and rejoicing for any success in the means, Vers. 10. Lastly, we must submit our selves one to Another, ever willing to Learn in any thing of any body, Ephesians 5.21. He that scorneth information is a fool. Thus of Knowledge.
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Secondly, it is not enough to know, but wee must acknowledge the will of God, that is, by a constant and open diligence in the vse of the meanes, and conscionable heedefulnesse euen in all things in practise, wee must hold foorth the light of the truth, in a religious profession of it, in communion with the Saints, and separate from sinners:
Secondly, 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 heedefulnesse 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:
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or else acknowledgement will bee a vaile for filthy Hypocrisie: secondly, that they take heede of sinning presumptuously after acknowledgement. Feare the curse, Heb. 10.26.
or Else acknowledgement will be a veil for filthy Hypocrisy: secondly, that they take heed of sinning presumptuously After acknowledgement. fear the curse, Hebrew 10.26.
Fourthly, such as, though they vse the meanes for Knowledge, yet will at no hand abide Acknowledgement. Lastly, it reprooues the carelesnesse euen of Gods people many times, neglecting to make their Calling and Election sure, by looking often ouer their euidence,
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,
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for wee may complaine out of diuers Scriptures, euen of them that they are filled, not with Grace, Knowledge, Faith, Workes, &c. but with the Leprosie of all spirituall Infections , with all Deceit , with Wrath,
for we may complain out of diverse Scriptures, even of them that they Are filled, not with Grace, Knowledge, Faith, Works, etc. but with the Leprosy of all spiritual Infections, with all Deceit, with Wrath,
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euen when they heare Gods word , with worldly Greefe and Passions , with all kindes of Vnrighteousnesse , with Drinke , with the measure of their Fathers Sinnes ;
even when they hear God's word, with worldly Grief and Passion, with all Kinds of Unrighteousness, with Drink, with the measure of their Father's Sins;
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wee know but in part. Mans heart may be compared to a Vessell, the meanes to a Pipe, the Spirit of God to the Wheele that beates the water into the Pipe, the Minister is the Seruant that opens the Cocke;
we know but in part. men 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;
Thirdly, the knowledge of the will of God, and spirituall things, onely can fill and satisfie the heart of man, all else is meere vanity and vexation of spirit .
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.
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the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting vpon Gods will, that so be might the more easily beat downe their Traditions and Philosophicall Speculations, of which he meant to entreat in the next Chapter.
the Apostle of purpose Layeth the Foundation in the Preface, Concerning the knowledge of, and resting upon God's will, that so be might the more Easily beatrice down their Traditions and Philosophical Speculations, of which he meant to entreat in the next Chapter.
and Princes Lawes, doe not binde further then they are agreeable to Gods will; and therefore much lesse Popes Decrees, Traditions, and humane Inuentions.
and Princes Laws, do not bind further then they Are agreeable to God's will; and Therefore much less Popes Decrees, Traditions, and humane Inventions.
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] Where the Apostle shewes that sauing Knowledge hath two parts, (viz.) Vnderstanding and Wisedome. Concerning the difference betweene the two originall words, in this place rendered Wisedome and Vnderstanding, there is a great stirre amongst Interpreters.
] 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 among Interpreters.
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Some thinke by Vnderstanding is meant apprehension; and by Wisedome is meant Iudgement, or dijudication. Some thinke, that Synesis, rendered Vnderstanding, receiueth the will of God in the whole;
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;
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and that Sophia, Wisedome, conceiueth it in the parts, and with weighing of all circumstances: by the first they consider what is lawfull, and by the second what is expedient.
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.
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Fourthly, that knowes not the things giuen of God by the Spirit, Vers. 12. Fiftly, that accounts spirituall things foolish things, and religious courses foolish courses.
Fourthly, that knows not the things given of God by the Spirit, Vers. 12. Fifty, that accounts spiritual things foolish things, and religious courses foolish courses.
And it is worthy to be noted, that the Apostle, when he fore-tels of these wicked loose persons and prophane men, liuing in the Church, he saith, they make Sects;
And it is worthy to be noted, that the Apostle, when he foretells of these wicked lose Persons and profane men, living in the Church, he Says, they make Sects;
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for the Word is seldome effectuall in the working of it in any place, but wee may finde the Diuell stirring vp carnall and naturall men, that striue by all meanes to pursue such as desire to feare God, lading them with reproaches,
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,
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and blowing abroad slanders, and wilfully both disgracing them, and shunning their presence; and when they haue done, call them Sectaries, and other Hereticall names:
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:
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as for example, drinking of healths began to grow to that detested head, and was accompanied with that filthy villany and abhomination, in respect of the excesse of it, that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse;
as for Exampl, 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 got the most men in a short time to have had any thing to do with such a damned beastliness;
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for as for the skill to get riches, What would it profit a man to winne the whole world and loose his owne soule? and the praise of humane wit, learning, policie, &c. is much curbed by certaine terrible places of Scripture.
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 humane wit, learning, policy, etc. is much curbed by certain terrible places of Scripture.
Where is the Scribe (learned in the Scripture?) where is the Disputer of this world (skilfull in humane learning and policie ?) Hath not God (to vexe the very hearts of these men) tyed conuersion of soules, ordinarily, to the foolishnesse of preaching?
Where is the Scribe (learned in the Scripture?) where is the Disputer of this world (skilful in humane learning and policy?) 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 Pietie, vnlesse wee get Wisedome also, 1 Cor. 1.24.30. Acts 6.3. Ephes. 1.8.17. Vse is, first, for confutation of those that hold all labour for the attaining of spirituall things to be folly;
Doct. 2. It is not enough to get Piety, unless we get Wisdom also, 1 Cor. 1.24.30. Acts 6.3. Ephesians 1.8.17. Use is, First, for confutation of those that hold all labour for the attaining of spiritual things to be folly;
But it is certaine that Christ, that giues godlie men righteousnesse, giues them Wisedome. Religion doth not make men foolish, but giues wisedome to the simple .
But it is certain that christ, that gives godly men righteousness, gives them Wisdom. Religion does not make men foolish, but gives Wisdom to the simple.
and to this end they should take heed, 1. Of pettishnes and peeuishnesse; a vice, should be onely found in the bosome of fooles . 2. Of conceitednesse;
and to this end they should take heed, 1. Of pettishness and peevishness; a vice, should be only found in the bosom of Fools. 2. Of conceitedness;
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a foule vice, to be so wise in their owne conceit, that their owne wayes should alwaies so please them, that they thinke better of themselues then of seauen men that can giue a reason . 3. Of rash medling with other mens businesse, or prying into their estates :
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 seauen men that can give a reason. 3. Of rash meddling with other men's business, or prying into their estates:
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without respect or heedfulnesse, to poure out all their mindes . Thus of the generall Doctrines. The first part of sauing Knowledge is here rendred Vnderstanding, and is Contemplatiue Knowledge.
without respect or heedfulness, to pour out all their minds. Thus of the general Doctrines. The First part of Saving Knowledge is Here rendered Understanding, and is Contemplative Knowledge.
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Secondly, Meekenesse, or rest of heart from the hurry of disordered affections and troubled passions; hasty affections and a foolish minde are inseparable;
Secondly, Meekness, or rest of heart from the hurry of disordered affections and troubled passion; hasty affections and a foolish mind Are inseparable;
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the proud-conceited man, for matter of Meditation, is of an emptie minde, vnlesse it be that they dote about questions, or strife of words, or vaine disputations, that tend to nothing but strife or vaine ostentation .
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.
Besides, a heart fatted and fleshed with presumptuous hopes, or profits and pleasures, and hardened through long custome and practise of sinne, is almost wholy blinded in the things that belong to the Kingdome of CHRIST;
Beside, a heart fatted and fleshed with presumptuous hope's, 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;
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To passe from this point of Knowledge Contemplatiue, I conclude onely with the consideration of the 8. of the Prouerbes, where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge, both for sense and Vse. Wisedome cries to be heard.
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 herd.
there is no inward substance of sound knowledge in vs, Verse 5. Secondly, the things to bee imparted are the most excellent in heauen and earth, Ʋerse 6. Thirdly, no knowledge but this, but it is stained with errour or lewdnesse: now in the Scripture wee are sure of two things, Truth and Puritie.
there is no inward substance of found knowledge in us, Verse 5. Secondly, the things to be imparted Are the most excellent in heaven and earth, Ʋerse 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.
Sol. It is answered, that there is no frowardnesse in it; it is in vs, not in the Doctrine it selfe, Verse 8. Obiect. But the study of sauing knowledge is exceeding difficult.
Sol. It is answered, that there is no frowardness in it; it is in us, not in the Doctrine it self, Verse 8. Object. But the study of Saving knowledge is exceeding difficult.
Sol. It is answered, Vers. 12. that Wisedome dwels 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 appeare that they haue gotten more discretion, &c. then euer they had,
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 got more discretion, etc. then ever they had,
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and therefore if any such bee of wicked liues, they are hypocrites, thrust vnto profession by the Diuell, of purpose to shame the study and endeuour after sauing knowledge.
and Therefore if any such bee of wicked lives, they Are Hypocrites, thrust unto profession by the devil, of purpose to shame the study and endeavour After Saving knowledge.
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men get no ripenesse in knowledge, because when they vse the meanes, their heads are full of cares or lusts, &c. or they waite not vpon the opportunities and aduantages of the meanes: they seeke not earely.
men get no ripeness in knowledge, Because when they use the means, their Heads Are full of Cares or Lustiest, etc. or they wait not upon the opportunities and advantages of the means: they seek not early.
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Now Wisedome causeth a man to walke in the wayes of righteousnesse, and so to inherit substance; and as God sees it meete for them, to fill their treasures.
Now Wisdom Causes 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.
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nor the earth framed, &c. from Vers. 22. to 32. The exhortation is in the end of the Chapter, that as men would assure themselues to be Gods Children,
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,
and the meanes of it, shall be so wounded in soule, that they shall certainely die eternally, Vers. 32.33.34.35. Thus of Contemplatiue Knowledge. Wisedome, or Actiue Knowledge followes:
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:
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she tels what must be first done, and chiefly; and thus she giues seauen Rules. 1 That Heauen be sought for before the earth, and remission of sinnes in Christ, before any other thing .
she tells what must be First done, and chiefly; and thus she gives seauen Rules. 1 That Heaven be sought for before the earth, and remission of Sins in christ, before any other thing.
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Thirdly, in binding the conuersation to the good behauiour, she chargeth: 1 That men walke exactly, accurately, precisely: it is translated circumspectly .
Thirdly, in binding the Conversation to the good behaviour, she charges: 1 That men walk exactly, accurately, precisely: it is translated circumspectly.
to this end we should fill our selues with the knowledge of Gods will, that our conuersations might be rightly ordered, to the glory of God, the profitable pleasing of others,
to this end we should fill our selves with the knowledge of God's will, that our conversations might be rightly ordered, to the glory of God, the profitable pleasing of Others,
In the inlarging hereof I consider foure things. 1. The Motiues to excite vs to an holy endeauour after innocency. 2. The Causes why so many men in the visible Church, inioying the meanes, haue attained to so little innocencie. 3. What we must doe that wee may thus walke. 4. The Benefits would be gotten by a holy care of Christian Innocencie.
In the enlarging hereof I Consider foure things. 1. The Motives to excite us to an holy endeavour After innocency. 2. The Causes why so many men in the visible Church, enjoying the means, have attained to so little innocence. 3. What we must do that we may thus walk. 4. The Benefits would be got by a holy care of Christian Innocence.
Shall wee not then arise from the sleepe of sinne, and now cast away the workes of darkenesse? Is it not now time to arme our selues against the sluggishnesse of our owne Natures,
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 our selves against the sluggishness of our own Nature's,
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6 We should be much moued by the dreadfull relation wee stand in, to God, to Christ, to the holy Ghost, and to the Church: to God; for wee are his Seruants, and therefore ought to be holy as hee is holy :
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 ought to be holy as he is holy:
To Christ; for hee hath washed vs in his bloud, and shall wee pollute our selues againe? hee was in his owne practise a perfect patterne of innocencie,
To christ; for he hath washed us in his blood, and shall we pollute our selves again? he was in his own practice a perfect pattern of innocence,
and shall we be buried, like Moles, in the loue of sensuall and earthly things? or rather, ought not our affections and conuersations to be where Christ is,
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,
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euen in heauen, at the right hand of the Father ? To the holy Ghost; we are his Temple, and shall we defile Gods holy place? To the Church; which is the Citie of the holy God, which hee hath consecrated to himselfe:
even in heaven, At the right hand of the Father? To the holy Ghost; we Are his Temple, and shall we defile God's holy place? To the Church; which is the city of the holy God, which he hath consecrated to himself:
first, it is the will of God, Vers. 3. Secondly, a holy life is an honorable life, Vers. 4. Thirdly they are Gentiles, not Christians, that liue prophanely, Ʋers. 5. Fourthly God is a certaine auenger of all vnrighteousnesse, Vers. 6. And finally, we are called vnto holinesse, Vers. 7.
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, Ʋers. 5. Fourthly God is a certain avenger of all unrighteousness, Vers. 6. And finally, we Are called unto holiness, Vers. 7.
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Secondly, if it bee asked, how it comes to passe that such multitudes of people, liuing in the bosome of the Church, are touched with so little care of holinesse of life? I may answere, diuers things.
Secondly, 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, diverse things.
they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word, and when they come to the meanes they seeke not to God to lead them .
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 led them.
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6 They are incorrigible, will neyther be heal'd by the word, nor bee forced by the workes of God, They will not vnderstand, though all the foundations of the earth be moued .
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.
Coherence with Verse before, and Psal. 1.2. Prou. 8.20. and 2.11.12. Psalm. 84, 4.5. Esay 2.3. yea, wee should by conference aske the way one of another .
Coherence with Verse before, and Psalm 1.2. Prou. 8.20. and 2.11.12. Psalm. 84, 4.5. Isaiah 2.3. yea, we should by conference ask the Way one of Another.
if corruption be mortified in the Soule, which is the fountaine, it will haue no great sinne in the life, which is the streame which flowes from the heart:
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:
and guide, and strengthen vs, to doe the duties of the day, and that hee would see to and defend the thing of the day in his day , by the vertue of Christs intercession,
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, by the virtue of Christ Intercession,
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yea, they that haue tasted of the ioyes of a Crowne, shall leaue the Throne and Pallace, to seeke the sweet delights of the faithfull, and to sing their songs.
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.
Besides, this reprooues the dangerous and sinfull abuse of Gods mercies in the common people, that vse to plead their safetie (notwithstanding their sinnes) by the alledging of the mercy of God to sinners:
Beside, 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:
both because holinesse of life is so much vrged, as also because heere is the word [ worthy ] vsed as if the Apostle should grant, that they might be worthy of,
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,
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first, wee are not our owne men, wee are so tyed vnto God that gaue vs beeing in Nature and Grace, that when wee haue done all wee can doe, our owne mouthes must say wee are but vnprofitable Seruants .
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.
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Thirdly, God gaines nothing by vs. If thou be righteous, what giuest thou to him? or, what receiueth hee at thy hands ? Fourthly, men talke of their well-doing,
Thirdly, God gains nothing by us If thou be righteous, what givest thou to him? or, what receiveth he At thy hands? Fourthly, men talk of their welldoing,
Fiftly, what comparison can there be betweene the glory of Heauen, and our workes on earth ? Sixtly, it is worthy to bee obserued, that it is mercy in God to set his loue vpon them that keepe his Commandements, Exod. 20. Command. 2. Seauenthly, wee are so farre from meriting, that we are taught to pray God to giue vs our daily bread, wee haue not a bit of bread of our owne earning.
Fifty, what comparison can there be between the glory of Heaven, and our works on earth? Sixty, it is worthy to be observed, that it is mercy in God to Set his love upon them that keep his commandments, Exod 20. Command. 2. Seauenthly, we Are so Far from meriting, that we Are taught to pray God to give us our daily bred, we have not a bit of bred of our own earning.
Eightly, the Sanctification of the most righteous is but begunne in this life. Lastly, vnto all these Reasons adde the further Testimony of these Scriptures, Dan. 9.9. Rom. 4.5. and 11.9. 1. Cor. 4.4. Phil. 3.8.9.
Eighth, 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. Philip 3.8.9.
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But that this may appeare more plainely, if we would walke worthy of the Lord; 1 In generall, our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees;
But that this may appear more plainly, if we would walk worthy of the Lord; 1 In general, our righteousness must exceed the righteousness of the Scribes and Pharisees;
we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world, that wee must not be satisfied, with this, that we be ciuill honest men,
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 by all meanes be carefull to obey the motions of Gods Spirit, euen the Law in our mindes, that is, to walke after the Spirit , and according to the Spirit .
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, and according to the Spirit.
3 We must labour to glorifie God, by endeauouring by an open light, to approue our selues to the world, in shewing the power of Gods grace in our workes,
3 We must labour to Glorify God, by endeavouring by an open Light, to approve our selves to the world, in showing the power of God's grace in our works,
Lastly, we should so admire Gods loue, in deliuering our soules from death, and our feet from falling, &c. that wee should seeke Gods face in the light of the liuing,
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,
Let vs haue grace that wee may so serue God, that wee may please him . 2. In respect of our owne Conscience, preseruing the rest and goodnesse of the conscience. 3. In respect of men:
Let us have grace that we may so serve God, that we may please him. 2. In respect of our own Conscience, preserving the rest and Goodness of the conscience. 3. In respect of men:
vers. 7. that haue not the Spirit of Christ, vers. 9. and that dye not to sinne, vers. 10. Obiect. But there are many wise men, to whom these signes agree, and may not they for their good parts otherwayes be pleasing to God? Sol. No;
vers. 7. that have not the Spirit of christ, vers. 9. and that die not to sin, vers. 10. Object. But there Are many wise men, to whom these Signs agree, and may not they for their good parts otherways be pleasing to God? Sol. No;
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if a man breake the least Commaundement, and then by doctrine or defence maintaine it to be a small matter, our Sauiour Christ shewes that this is not onely displeasing to God,
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,
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on the other side, whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters, and shall constantly by doctrine or profession declare his sinceritie heerein, hee shall be exceeding pleasing to God,
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,
What commandement could bee lesse then the commandement about the not eating of bloud, and yet with many words, their obedience herein was vrged, and that with this reason;
What Commandment could be less then the Commandment about the not eating of blood, and yet with many words, their Obedience herein was urged, and that with this reason;
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and thy lips request of God the wisedome and grace that is from aboue. It did exceedingly please God that Salomon asked wisedome and not riches, or long life .
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.
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6 Thou must so professe respect of Piety, as thou be carefull in all things to deale iustly and truely with men, delighting in all the occasions and meanes to shew mercy:
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:
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If a man will deale iustly, and loue mercy (not be mercifull onely,) and when hee hath occasion to come to God in the dueties of Piety and Worship, will come in all humilitie and contrition of heart, this is that (saith the Prophet Micah ) that is required;
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 (Says the Prophet micah) that is required;
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yea, that is good, that is exceeding pleasing and acceptable to God . Thou must bee tender-hearted and mercifull, to supply the necessities of the Saints:
yea, that is good, that is exceeding pleasing and acceptable to God. Thou must be tender-hearted and merciful, to supply the necessities of the Saints:
for workes of mercy are Odours of sweet smell, sacrifices acceptable, well pleasing to God . 7 Thou must take heede of such sinnes as Gods hates with a speciall hatred;
for works of mercy Are Odours of sweet smell, Sacrifices acceptable, well pleasing to God. 7 Thou must take heed of such Sins as God's hates with a special hatred;
Sixtly, through impatience or vnbeliefe in aduersity, to with-draw our selues &c. and without faith it is vnpossible to please God. Seauenthly, to offer vnto God the blinde, the lame,
Sixty, through impatience or unbelief in adversity, to withdraw our selves etc. and without faith it is unpossible to please God. Seauenthly, to offer unto God the blind, the lame,
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That wee may please men we must obserue these Rules: 1. We• must be carefull to please God, else it is iust with God, that though we striue to please men,
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 attaine to it, because wee are not in the first place carefull to please God. 2. We must get that Philanthropian, loue of men into our hearts,
yet we should not attain to it, Because we Are not in the First place careful to please God. 2. We must get that Philanthropic, love of men into our hearts,
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Samuel is much set by, and pleaseth the people, when hee stands by Hophni and Phinehas, men so egregiously corrupt. 4. If wee would please in conuersing, wee must learne to beare infirmities . 5. Wee must practise those vertues that especially winne fauour:
Samuel is much Set by, and Pleases 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. 5. we must practise those Virtues that especially win favour:
as curtesie, meekenesse, candor, faithfull dealing, (though it be to our hinderance) wee must giue soft answeres, ouercome euill with goodnesse, bee slow to wrath,
as courtesy, meekness, candor, faithful dealing, (though it be to our hindrance) we must give soft answers, overcome evil with Goodness, be slow to wrath,
and to this end, they must gouerne in the Lord, and cast the impression of Religion vpon the soules of their people, that the reason of their obedience may be the will of God;
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;
3 The Magistrate must striue to bee pleasing to the people, and for that purpose, they must be men fearing God , studious of the Scriptures , louers of the good , iust, hating couetousnesse , louers of the Commonwealth, industrious to acquaint themselues with the estate of their flockes, walking in and out before the people, with all wisedome, courage,
3 The Magistrate must strive to be pleasing to the people, and for that purpose, they must be men fearing God, studious of the Scriptures, lovers of the good, just, hating covetousness, lovers of the Commonwealth, Industria to acquaint themselves with the estate of their flocks, walking in and out before the people, with all Wisdom, courage,
guiding them to holinesse as well as happinesse, to sanctitie as well as safetie. The people againe must striue to please their Rulers, by reuerencing them, and obeying them,
guiding them to holiness as well as happiness, to sanctity as well as safety. The people again must strive to please their Rulers, by reverencing them, and obeying them,
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Thirdly, wee must walke in all pleasing towards our owne Consciences, prouiding by all meanes for the rest, peace and contentment of our owne hearts within,
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,
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while angry and wrathfull persons fret themselues, to their owne singular euill, meeke men shall delight themselues in abundance of peace . 6. Iust dealing in all businesses with all men:
while angry and wrathful Persons fret themselves, to their own singular evil, meek men shall delight themselves in abundance of peace. 6. Just dealing in all businesses with all men:
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Lastly, would wee attaine that peace and pleasing contentment that passeth all the vnderstanding of the carnall man, we must take heede of worldly care. In nothing bee carefull.
Lastly, would we attain that peace and pleasing contentment that passes all the understanding of the carnal man, we must take heed of worldly care. In nothing be careful.
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To this end hath the light of the gracious and sauing Doctrine of God shined, that men might be familiarly instructed to conceiue the necessitie of doing all the workes, both of pietie, righteousnesse, and sobrietie .
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.
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Yea, to this end did Christ giue himselfe for vs, and redeeme vs at so high a rate, that he might purifie a peculiar people to himselfe, zealous of good workes .
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.
Concerning good Workes, I propound three things: 1 What workes are not good workes. 2 What rules must be obserued to make our workes good workes. 3 What workes are good in particular. For the first:
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. For the First:
if wee doe truth, we must goe to the light that our deeds may be manifest, that they are wrought in God . 2. Our persons must be made good by iustification, we must be created in Christ Iesus .
if we do truth, we must go to the Light that our Deeds may be manifest, that they Are wrought in God. 2. Our Persons must be made good by justification, we must be created in christ Iesus.
Would we worke the workes of God, we must beleeue in him that God hath sent . 3. Our workes must be finished . 4. By mortification, we must purge our selues, that we may be meete for the Masters vse,
Would we work the works of God, we must believe in him that God hath sent. 3. Our works must be finished. 4. By mortification, we must purge our selves, that we may be meet for the Masters use,
and the ends of all good workes are, 1. The glory of God: 2. The discharge of our obedience: 3. The edification of our neighbours: 4. The testification of our Faith and Thankfulnesse: 5. The escaping of the punishment of sinne,
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,
so also they are good workes to grieue with them that grieue, in giuing honour to goe one before another, to lift vp the iust praises of others, to lend to the needy,
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,
] Whereas a Question might bee asked what should wee doe that we might attaine to the holinesse of life before described? These words containe an answere to it, that they must increase in the knowledge of God.
] 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.
First, the Grace, Knowledge: Secondly, the Measure of it, increase: Thirdly, the Obiect, of God. Of the Grace it selfe I haue intreated before, onely from the repetition two things may be obserued.
First, the Grace, Knowledge: Secondly, the Measure of it, increase: Thirdly, the Object, of God. Of the Grace it self I have entreated before, only from the repetition two things may be observed.
First, we had need to be often vrged, and put in minde, and stirred vp to seeke knowledge, we are naturally so vnapt to spirituall things, that line must be vpon line, and precept vpon precept .
First, 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.
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but walke on in darkenesse, though all the foundations of the earth be moued . Secondly, men are not onely to seeke knowledge, that they may be conuerted and sanctified, and liue a righteous life;
but walk on in darkness, though all the foundations of the earth be moved. Secondly, men Are not only to seek knowledge, that they may be converted and sanctified, and live a righteous life;
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and smothering of terrors . 8. Internall euils nourished, as lust , euill thoughts , passion , &c. Quest. 2. How may we know when we increase in knowledge.
and smothering of terrors. 8. Internal evils nourished, as lust, evil thoughts, passion, etc. Quest. 2. How may we know when we increase in knowledge.
Quest 3. What must we doe that wee may increase? Ans. We must obserue these Rules. 1. We must practise what we doe already know 2. Wee must not be ouer-curious,
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 2. we must not be overcurious,
and watch to all the opportunities, for the vse of the meanes . 4. Wee must vse the world as if wee vsed it not. 5 We must acknowledge, that is, confesse and professe what we know,
and watch to all the opportunities, for the use of the means. 4. we must use the world as if we used it not. 5 We must acknowledge, that is, confess and profess what we know,
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least God by our vnthankefulnesse and fearefulnesse, be prouoked to scourge our spirits with a slumber or reprobate sence . 6. Wee must minde our owne way .
lest God by our unthankfulness and fearfulness, be provoked to scourge our spirits with a slumber or Reprobate sense. 6. we must mind our own Way.
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So wretched is the euill nature of man, that in this respect there is cause many times to hang downe the head with horror, shame and bitter mourning of heart, and confusion of face.
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.
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Concerning the knowledge of God foure things are to be considered: 1. How he is made knowne: 2. Who they are that God chargeth with this, that they know him not: 3. How it comes to passe that man knowes not his God: 4. What we must doe, that we may know God.
Concerning the knowledge of God foure things Are to be considered: 1. How he is made known: 2. Who they Are that God charges 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.
or in his particular workes, as the founding of the Earth, the hanging of the Cloudes, the spreading out of the Heauens, the recoyling of the Waters, leauing an habitation for man;
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;
as, 1. All that keepe not his Commandements : 2. All that heare not vs : 3. All Persecutors : 4. All that honour not such as feare God : 5. All that deny the Natures or Offices of the Sonne of God .
as, 1. All that keep not his commandments: 2. All that hear not us: 3. All Persecutors: 4. All that honour not such as Fear God: 5. All that deny the Nature's or Offices of the Son of God.
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first, by corruption of our natures in the Fall: 2. It is increased by the custome of all sorts of sinnes: 3. If it preuaile, it may come by some speciall iudgement of God, who being prouoked by other sinnes, doth leaue men to a spirit of slumber,
First, by corruption of our nature's in the Fallen: 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, does leave men to a Spirit of slumber,
4 That we may know God and increase in it, wee must view his workes, search his Booke, obey the motions of his Spirit, humble our selues to seeke the signes of his presence,
4 That we may know God and increase in it, we must view his works, search his Book, obey the motions of his Spirit, humble our selves to seek the Signs of his presence,
IN the words I note, 1. The thing it selfe, Strengthened. 2. The manner of it, in all might: 2. The ground of it, according to the power of his glory, or glorious power.
IN the words I note, 1. The thing it self, Strengthened. 2. The manner of it, in all might: 2. The ground of it, according to the power of his glory, or glorious power.
For the better vnderstanding of the first, I propound three things. 1. What the Infant or weake Christian wanteth, by which hee discouers his weakenesse. 2. What he hath, notwithstanding his wants. 3. The happinesse of his estate, though he be weake.
For the better understanding of the First, I propound three things. 1. What the Infant or weak Christian Wants, by which he discovers his weakness. 2. What he hath, notwithstanding his Wants. 3. The happiness of his estate, though he be weak.
and full assurance . 2. That are not able to practise the more strong and purging duties of mortification . 3. That serue any passion and vnruly affection . 4. That are vnsetled in the way of life ,
and full assurance. 2. That Are not able to practise the more strong and purging duties of mortification. 3. That serve any passion and unruly affection. 4. That Are unsettled in the Way of life,
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and tost with the winde of contrarie doctrine . 5. That sticke at acknowledgement, and dare not stand out to the profession of the truth . 6. That cannot digest some truths of God,
and tossed with the wind of contrary Doctrine. 5. That stick At acknowledgement, and Dare not stand out to the profession of the truth. 6. That cannot digest Some truths of God,
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yet hee will bee sure to doe nothing against the truth, if hee may know it . 3. Hee is not in the flesh, hee is more then a naturall man, hee is borne againe . 4. Hee hath an earnest appetite and constant desire after the sincere milke of the Word . 5. Hee beleeues whiles hee struggles with vnbeliefe. 6. The strong man armed, which is the Diuell, is so cast out by Christ, that hee preuailes not as hee was wont. 7. He can deny his reason, pleasures, profits,
yet he will be sure to do nothing against the truth, if he may know it. 3. He is not in the Flesh, he is more then a natural man, he is born again. 4. He hath an earnest appetite and constant desire After the sincere milk of the Word. 5. He believes while 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,
it being his charge and office to prouide, that the bruised Reede be not broken, or the smoaking Flaxe quenched, till iudgement be brought foorth vnto victory.
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.
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Without vs, there are many things that may strengthen, and incourage, and animate the weake: 1. There is proposed a glorious inheritance to them that ouercome. 2. We haue the example of all the Saints. 3. We haue a strong and sure foundation . 4. We haue a strong God,
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 Exampl of all the Saints. 3. We have a strong and sure Foundation. 4. We have a strong God,
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and his power is engaged to exercise it selfe in our weakenesse, and to keepe vs vnto saluation, without falling, till hee present vs faultlesse before the presence of his glory . 5. Wee haue a strong word of God, able to builde vs vp,
and his power is engaged to exercise it self in our weakness, and to keep us unto salvation, without falling, till he present us faultless before the presence of his glory. 5. we have a strong word of God, able to build us up,
Christ doth strengthen and incourage the Christian three waies: first, by his owne example, becomming a patterne to vs to follow: secondly, by application;
christ does strengthen and encourage the Christian three ways: First, by his own Exampl, becoming a pattern to us to follow: secondly, by application;
thirdly, by operation, for hee hath borne our infirmities, by his one offering hee hath and doth consecrate and make perfect our persons and workes, in Gods sight ;
Thirdly, by operation, for he hath born our infirmities, by his one offering he hath and does consecrate and make perfect our Persons and works, in God's sighed;
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first, wee must subiect our selues to bee taught, and wrought vpon, by such Teachers as are set ouer vs by Christ. 2. Wee must resolue and settle our selues in the doctrine of the foundation and the Principles of truth, that wee bee not tossed to and fro with euery winde. 3. Wee must so be satisfied with the voyce of Christ in our Teachers, that we cast aside all respects of the voice of strangers, not opening our ••res willingly to the sleights of cunning men, that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God, following the truth in loue.
First, we must Subject our selves to be taught, and wrought upon, by such Teachers as Are Set over us by christ. 2. we must resolve and settle our selves in the Doctrine of the Foundation and the Principles of truth, that we be not tossed to and from 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 ••res willingly to the sleights of cunning men, that will lie in wait to deceive us 4. We must take heed of personal discords with any that Fear God, following the truth in love.
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5. Wee must mutually striue to yeeld and seeke helpe to and of one another, that euery ioynt in this mysticall body, according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head, and communion with the Members .
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.
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he is not onely willing to beare ordinary wrongs and crosses, but is prepared for the worst the world or Sathan may doe to him . 3. Hee can beare the infirmities of the weake, and in conuersing, deny himselfe, and please his Brother in that that is good to edification . 4. Hee is full of goodnesse and knowledge,
he is not only willing to bear ordinary wrongs and Crosses, but is prepared for the worst the world or Sathan may do to him. 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. 4. He is full of Goodness and knowledge,
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and is able to admonish , and comfort others, with the comforts hee hath found himselfe 5. Hee sinnes not in word , that is, hee is able to gouerne his tongue with Wisedome, Meekenesse, Grace and Truth.
and is able to admonish, and Comfort Others, with the comforts he hath found himself 5. He Sins not in word, that is, he is able to govern his tongue with Wisdom, Meekness, Grace and Truth.
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The ordinary faults of speech are not found in his Tongue. 6. He is not carefull for his life, to take thought for what he shall eate, or what he shall drinke;
The ordinary Faults of speech Are not found in his Tongue. 6. He is not careful for his life, to take Thought for what he shall eat, or what he shall drink;
Lastly, in Faith hee is strong, like Abraham, Rom. 4.16. to the end. Hee can beleeue things to come as well as if they were present, Vers. 17. hee can beleeue aboue hope and vnder hope: Vers:
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:
Vers. 20. hee is as thankefull for promises, as others would bee for performances: Vers. 20.21. for these things were not onely true of Abraham but may be true in vs also, Vers. 23.24.
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.
nor doth there abide vs one trouble, but calamities, indignities, and temptations of all sorts. Wee haue not one aduersary to encounter, but many, and of many sorts;
nor does 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;
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thus wee were to be strengthened in Patience , Ioy , Loue , Mercy , Hope and Confidence , Desires , in Reuerence , in Hatred of sinne , Contempt of the World .
thus we were to be strengthened in Patience, Joy, Love, Mercy, Hope and Confidence, Desires, in reverence, in Hatred of sin, Contempt of the World.
thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice , wee must loue the Lord with all our hearts, with all our soules, with all our might .
thus in mercy we should communicate in all good things our service should be an hearty Service, we must love the Lord with all our hearts, with all our Souls, with all our might.
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Power is one of the Attributes they call in Schooles relata: the Power of God is infinite, both in respect of Essence (for it is as large as the Essence;
Power is one of the Attributes they call in Schools relata: the Power of God is infinite, both in respect of Essence (for it is as large as the Essence;
hee can doe nothing against his owne Glory: 3. By his Nature, hee cannot lye &c. because it is against his Nature: 4. In some respects by the nature of the Creature;
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 whatsoeuer destroyes the essentiall definition of the Creature, God cannot doe: as God cannot make a man vnreasonable, and yet hee remaine a man;
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;
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The Glory of God is taken somtimes for the signe of his presence, Exod. 16.10 for the meanes of his worship: 1 Sam. 4.22. for praise and honour: 2 Chron. 29.11.
The Glory of God is taken sometimes for the Signen of his presence, Exod 16.10 for the means of his worship: 1 Sam. 4.22. for praise and honour: 2 Chronicles 29.11.
God is more excellent then all Creatures, in Trinitie of Persons in one essence, in perfection of Nature, in infinitenesse of being, in eternitie, in puritie and singlenesse, in immutabilitie of Nature, Will, and Qualities;
God is more excellent then all Creatures, in Trinity of Persons in one essence, in perfection of Nature, in infiniteness of being, in eternity, in purity and singleness, in immutability of Nature, Will, and Qualities;
in vnderstanding, in prescience (which absolutely falleth to no creature) in the Idea of Vertue, and in omnipotencie. By reason of mans fall and custome in sinne, Gods glory is much darkned:
in understanding, in prescience (which absolutely falls to no creature) in the Idea of Virtue, and in omnipotency. By reason of men fallen and custom in sin, God's glory is much darkened:
especially his dreadfull and great workes . 2. By the Signes of his presence . 3. By the meanes of his worship . 4. By the Confession of guilty persons . 5. By the Prayses of his seruants:
especially his dreadful and great works. 2. By the Signs of his presence. 3. By the means of his worship. 4. By the Confessi of guilty Persons. 5. By the Praises of his Servants:
Power of his Glory. ] There are foure Reasons why the Power of God should bee said to bee the Power of his Glory, or glorious. 1. Because it will neuer leaue strengthening, till it bring to Glory. 2. Because the power of all the meanes of saluation is from heauen,
Power of his Glory. ] There Are foure 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, 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 Gods Glory sets his Power aworke, in as much as by promise it lyes ingaged to his people. 4. It is a glorious Power,
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,
This point hath abundant and apparant confirmation out of the old Testament in these places, Psalm. 145.10.13.14. Esay 42.3. Ezech. 36.24, 25, 26, 27. Ierem. 32, 40. Hos. 2.19. Out of the Gospels, Matth. 16.18. and 24.25. Iohn 4.14. and 5.24. and 6.39. and 10.28, 29. and 13.1. Out of the Epistles also, Rom. 6.8, 9, 10, 11. and 8.30. and 11.29. Ephes. 4.12.17. Phil. 1.6. 2 Tim. 2.19. Hebr. 7.16. 1 Ioh. 2.19. and 3.9. 1 Pet. 1.5.13.18.20.23.
This point hath abundant and apparent confirmation out of the old Testament in these places, Psalm. 145.10.13.14. Isaiah 42.3. Ezekiel 36.24, 25, 26, 27. Jeremiah 32, 40. Hos. 2.19. Out of the Gospels, Matthew 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. Ephesians 4.12.17. Philip 1.6. 2 Tim. 2.19. Hebrew 7.16. 1 John 2.19. and 3.9. 1 Pet. 1.5.13.18.20.23.
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and Saluation , Church censures , the want of many blessings , sore trauell and terrours vpon their returne againe , terrible buffets, both of the Word and Spirit, &c. And therefore we should worke out our saluation with feare and trembling.
and Salvation, Church censures, the want of many blessings, soar travel and terrors upon their return again, terrible buffets, both of the Word and Spirit, etc. And Therefore we should work out our salvation with Fear and trembling.
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It is the admirable glory of the Sonne of God, that in the great worke of his Father, about the gathering of the Churches, in the middest of the oppositions of the world and euill Angels, hee should not cry, nor lift vp,
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 voyce to be heard, and yet hold out without failing or discouragement : yea, as the Captaine of our saluation, hee was made perfect by suffering .
nor cause his voice to be herd, and yet hold out without failing or discouragement: yea, as the Captain of our salvation, he was made perfect by suffering.
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The Souldier cannot please his Captaine, vnlesse hee endure hardnesse; nor hee that striueth for Masteries be crowned, vnlesse hee toyle in the Combat;
The Soldier cannot please his Captain, unless he endure hardness; nor he that strives for Masteries be crowned, unless he toil in the Combat;
it helps away the Crosse, (it is impatiencie and stubbornnesse that makes the Father continue to beate his childe) it fits vs for perseuerance with comfort,
it helps away the Cross, (it is impatiency and stubbornness that makes the Father continue to beat his child) it fits us for perseverance with Comfort,
and all the good things hee hath before done , &c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse, and now weares the Crowne .
and all the good things he hath before done, etc. Let us Therefore run with patience the raze that is Set before us Thus did christ endure the Cross, and now wears the Crown.
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When the heart is possessed with peace in the assurance of Iustification by Faith, then it is easie to be patient in tribulation; yea, to reioyce in affliction .
When the heart is possessed with peace in the assurance of Justification by Faith, then it is easy to be patient in tribulation; yea, to rejoice in affliction.
because they haue not sobriety and temperance in their hearts and carriage . Seauenthly, if we would haue patience, wee must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast:
Because they have not sobriety and temperance in their hearts and carriage. Seauenthly, if we would have patience, we must be careful by godly Sorrow and Confessi to cast off the sin that hangs on so fast:
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and therein to put on, as neare as wee can, Iobs minde, and in all losses or wants to giue glory to God, acknowledging that he hath as much right to take away,
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,
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as reason to giue. 2. In bearing with the infirmities of such as are about vs, with whom wee converse, that shew themselues to be so, out of weaknesse, Rom. 15.1.3.4. 3. In enduring persecution of all kindes for the truths sake, 2 Tim. 3.12. 2 Thes. 1.5.
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 truths sake, 2 Tim. 3.12. 2 Thebes 1.5.
it is the Diuels desire to set vs on a hurry, hee knowes his tentations will then worke best, Iames 1.4. 5. In the expectation of the performance of Gods promises,
it is the Devils desire to Set us on a hurry, he knows his tentations will then work best, James 1.4. 5. In the expectation of the performance of God's promises,
and wayting for the appearing of his face, and the healing of the soule. 7. In perseuerance in well doing vnto the end, Mat. 24.13. Rom. 2.7. Reuel. 2.2. Gal. 5.9. 1 Iohn 3.2. Long-suffering. ] This vertue, in case of wrongs, must order vs aright in our selues and toward other:
and waiting for the appearing of his face, and the healing of the soul. 7. In perseverance in well doing unto the end, Mathew 24.13. Rom. 2.7. Revel. 2.2. Gal. 5.9. 1 John 3.2. Long-suffering. ] This virtue, in case of wrongs, must order us aright in our selves and towards other:
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Quest. 1. But how should I preuent it being wronged? Ans. First, carry some of thine owne sinnes alwayes in thy minde, that being prouoked thou maist turne the course of thine anger thither.
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 Mayest turn the course of thine anger thither.
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Secondly, auoyd the occasions, which are both contentions and contentious persons . Thirdly, bee daily iealous ouer thine affection, and keepe them downe by prayer.
Secondly, avoid the occasions, which Are both contentions and contentious Persons. Thirdly, be daily jealous over thine affection, and keep them down by prayer.
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Quest. 2. What if passion do sodainely surprize me? Ans. 1. Conceale it . 2. Depart from them with whom thou art angry . 3. Appoint at the least that bound vnto thine anger, that the Sunne goe not downe vpon thy wrath .
Quest. 2. What if passion do suddenly surprise me? Ans. 1. Conceal it. 2. Depart from them with whom thou art angry. 3. Appoint At the least that bound unto thine anger, that the Sun go not down upon thy wrath.
after thou hast sought all priuate meanes, by intreaty, offers of peace, desire of Arbitration, &c. follow the Law with loue to thy aduersarie, without passion or rage,
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,
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None haue cause of ioy but the children of Sion, and none of them but haue great reason to shout for ioy, to reioyce and be glad with all their hearts , Zeph. 3.14. Is it not a great Mercy to haue all the iudgments due vnto vs for sinne, taken away? and the great enemy of our soules cast out? Is it not a great honour that Iehouah, the King of Israel, should be in the middest of vs? and that our eyes should not see euill any more? What sweeter encouragement then that the Lord should cause it to be said vnto vs, feare not? and againe, Let not your hands be slacke? If we haue great crosses, enemies, dangers, wants, temptations, &c. wee haue a mighty God; if there be none to helpe vs, he will saue; yea, he will reioyce to doe vs good;
None have cause of joy but the children of Sion, and none of them but have great reason to shout for joy, to rejoice and be glad with all their hearts, Zephaniah 3.14. Is it not a great Mercy to have all the Judgments 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 Sweeten 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;
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Shall man be sorrowfull when God reioyceth? Shall the Lord reioyce in vs, and shall not we reioyce in God , &c. And if these reasons of ioy be contayned in one place of Scripture,
Shall man be sorrowful when God rejoices? Shall the Lord rejoice in us, and shall not we rejoice in God, etc. And if these Reasons of joy be contained in one place of Scripture,
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how great would the number of reasons grow, if all the Booke of God were searched? such a ioy and contentment is the ioy of Christians that crosses cannot hinder it.
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 it.
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Quest. What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart? Ans. In generall thou must bee sure to be Gods seruant , a man iustified and sanctified :
Quest. What might we do to get this constant joyfulness and Unmovable firmness and contentment of heart? Ans. In general thou must be sure to be God's servant, a man justified and sanctified:
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Secondly, thou must hang vpon the breasts of the Church ( viz. the Word and Sacraments) continually, with trembling and tender affection, wayting vpon the word of God:
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:
Gal. 6.7, 8. He that vseth his Talents to aduantage, enters into his Masters ioy (a ioy liker the ioy of God then man, meeter for the Master then for the Seruant,
Gal. 6.7, 8. He that uses his Talents to advantage, enters into his Masters joy (a joy liker the joy of God then man, meeter for the Master then for the Servant,
yet such a Master wee serue, as will crowne vs with this ioy) Mat. 15.21. Sixtly, be constant, beare fruit, and get the knowledge of the loue of Christ, and abide in it, Iohn 15.10. Lastly, in the 2 Thes. 5.16. to 24. there are seauen things required in our practise, if wee would alwayes reioyce. 1. We must pray alwayes: if we be much in prayer wee shall be much in ioy. 2. Wee must in all things giue thankes:
yet such a Master we serve, as will crown us with this joy) Mathew 15.21. Sixty, be constant, bear fruit, and get the knowledge of the love of christ, and abide in it, John 15.10. Lastly, in the 2 Thebes 5.16. to 24. there Are seauen 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 Gods mercies, is easily inflamed with ioyes in the Holy Ghost. 3. We must take heed of quenching the Spirit: when a man puts out the holy motions of the Spirit, hee quencheth his owne ioyes. 4. We must, by all meanes, preserue an honourable respect of the word publikely preached:
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 quenches his own Joys. 4. We must, by all means, preserve an honourable respect of the word publicly preached:
6. In our practise wee must not onely auoyd euill, but all appearance of euill, else if wee disquiet others with griefe or offence of our carriage, it will be iust with God we should finde little rest, or contentment in our selues.
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 our selves.
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Lastly, wee must endeauour to bee sanctified throughout, inwardly and outwardly, in soule, body and spirit, hauing respect to all Gods Commandments, and retayning the loue of no sinne,
Lastly, we must endeavour to be sanctified throughout, inwardly and outwardly, in soul, body and Spirit, having respect to all God's commandments, and retaining the love of no sin,
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The second part both of the Chapter and Epistle followeth, and is contained in the 12. Ʋerse, and the rest to the 23. And it hath in it the proposition of Doctrine.
The second part both of the Chapter and Epistle follows, and is contained in the 12. Ʋerse, and the rest to the 23. And it hath in it the proposition of Doctrine.
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The worke of Redemption is considered of in the 12.13. and 14. Verses: the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of:
The work of Redemption is considered of in the 12.13. and 14. Verses: the person of the Redeemer is entreated of from Verse 15. to the 23. The work of Redemption is two ways considered of:
In the worke of our Redemption, as it is propounded in this Verse, three things are to be obserued: 1. The efficient cause [ God the Father ] 2. The subiect persons redeemed [ vs. ] 3. The Redemption it selfe,
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 [ us ] 3. The Redemption it self,
and so it is praised, first by the manner of tenure [ inherit; ] secondly, by the adiunct companie [ Saints; ] thirdly, by the perfection of it [ in light. ]
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. ]
To the Father. ] A sanctified heart that hath sense of grace, so sees God, the first cause of all blessings, through the second and next causes, that it maketh God the principall obiect both of praier and praises:
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 makes God the principal Object both of prayer and praises:
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sometimes to the first Person in Trinitie; so commonly, and so here. God may be said to be a Father in this place two waies: first, in respect of Christ;
sometime 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;
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some are inward, as to beget, to proceede, &c. Some are outward; as to create, redeeme, &c. Now the outward actions are common to all the three Persons;
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;
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they are distinguished onely in the manner of doing: the Father beginnes, the Sonne executes, the holy Ghost finisheth: as in the workes of Redemption, the Father redeemes vs, in that hee beginnes it, by deuising this course,
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,
They haue in them the Spirit of Adoption both in the working and witnesse of it . Rom. 8.15.16. Gal. 4.6.7. They are separate from sinners, they cannot delight in the workes of darkenesse, or in the wicked fellowship with workers of iniquitie, they hate vngodly company , &c. They haue consolation and good hope through grace .
They have in them the Spirit of Adoption both in the working and witness of it. 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, etc. They have consolation and good hope through grace.
Secondly, to come to him in all crosses, and make our moane to him that seeth in secret: for if euill fathers on earth, know how to giue good things to their children when they aske them,
Secondly, to come to him in all Crosses, and make our moan to him that sees in secret: for if evil Father's on earth, know how to give good things to their children when they ask them,
wee call God Father (many of vs) and thus wee speake, but wee doe euill more and more, and dishonour him, not liuing like the children of the most High .
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.
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if hee haue beene a Father of Mercy, to forgiue thy sinnes, and giue thee grace, hee will be a Father of Glory, to crowne thee in a better world in the inheritance of his Sonnes . Who hath made vs fit.
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. Who hath made us fit.
and Simon Magus was baptised, & yet perished in the gall of bitternesse; and many of the Israelites were signed with the same Sacraments of righteousnesse,
and Simon Magus was baptised, & yet perished in the Gall of bitterness; and many of the Israelites were signed with the same Sacraments of righteousness,
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though they neglect, yea, contemne, yea, commonly despight Preaching, priuate Prayer, true Fasting, religious Conference, and Fellowship in the Gospell.
though they neglect, yea, contemn, yea, commonly despite Preaching, private Prayer, true Fasting, religious Conference, and Fellowship in the Gospel.
for many hearers rest in an Historicall Faith and externall righteousnesse, eyther betraying the seede, by suffering the Fiends of hell, those inuisible fowles of the Ayre, to take it away,
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,
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or choking the seede by worldly cares, or if they get a taste of the good word of God, and of the powers of the life to come, by their wicked reuoults and backe-slidings, they shew themselues not fit,
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 reuoults and backslidings, they show themselves not fit,
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Made fit. ] The word may be rendred eyther made fit, or worthy, so it bee vnderstood of the merit of Christ imputed to vs, in whom onely wee are worthy of heauen.
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.
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and as Canaan was furnished with buildings and all commodities, but not by the Israelites , &c. so Heauen was prepared of old, before the Saints entred it :
and as Canaan was furnished with buildings and all commodities, but not by the Israelites, etc. so Heaven was prepared of old, before the Saints entered it:
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Caleb dares fight with the Anakins if Ioshua giue him Hebron , and feeble and complayning Ephraim shall ouercome and inlarge himselfe, if Ioshua particularly incourage him .
Caleb dares fight with the Anakins if Ioshua give him Hebron, and feeble and complaining Ephraim shall overcome and enlarge himself, if Ioshua particularly encourage him.
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so they that haue comfort in their owne conuersion, must strengthen their brethren. And if any haue too little roome, the way is not to murmure and doubt,
so they that have Comfort in their own conversion, must strengthen their brothers. And if any have too little room, the Way is not to murmur and doubt,
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Lastly, as seauen Tribes are iustly taxed and censured by Ioshua, for their negligence and sloath, in not seeking speedily to possesse the Land God had offered them ;
Lastly, as seauen Tribes Are justly taxed and censured by Ioshua, for their negligence and sloth, in not seeking speedily to possess the Land God had offered them;
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and therefore it iustly falleth out, that these are buffetted by Christ, as they were disgraced by Ioshua: and as they must stand to the curtesie of the viewers of the Land,
and Therefore it justly falls out, that these Are buffeted by christ, as they were disgraced by Ioshua: and as they must stand to the courtesy of the viewers of the Land,
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so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them, concerning their inheritance in heauen and heauenly things.
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.
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First, because hee now obtaines it in the times of the Gospell, which times in comparison with the times of the old Testament, are called times of light:
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:
Secondly, because this inheritance can neuer be assured without the light of knowledge. In the vnderstanding of man there is a three-folde light of knowledge;
Secondly, Because this inheritance can never be assured without the Light of knowledge. In the understanding of man there is a threefold Light of knowledge;
Fourthly, in respect of the admirable communion that a Christian hath with God and Christ, who is light of light; that true light, Iohn 8.12. Fiftly, because of the certainety of this inheritance, it is said to bee held in light.
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. Fifty, 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 vpon this place, thus vnderstands the meaning of Light: and is much offended with those that pleade for vncertaintie of assurance.
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.
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Sixtly, in light, that is, in Heauen: and the light of Heauen in an excellent light, both for the perfection of it, and the continuance of it. It is a perfect light:
Sixty, in Light, that is, in Heaven: and the Light of Heaven in an excellent Light, both for the perfection of it, and the Continuance of it. It is a perfect Light:
and glad our hearts with the light of the Spirit and ioy, choosing rather to die then to forsake the face and presence of God, the fountaine of all true light both in earth and heauen.
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.
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for as there is the light of Faith in the regenerate; so there is a darkenesse of vnbeliefe, that possesseth euery vnregenerate man. All men haue not Faith;
for as there is the Light of Faith in the regenerate; so there is a darkness of unbelief, that Possesses every unregenerate man. All men have not Faith;
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If Securitie as a wretched Lethargy, had not ouergrowne mens hearts, how could they eate, drinke, sleepe, marry, giue in marriage, &c. when they finde themselues in the power of such fearefull and horrible darkenesse?
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?
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Power. ] This darkenesse gets power, and preuailes ouer the world, by the vnwearied labour of the Prince of darkenesse: who as hee seduced our first Parents, to extinguish the faire light in which they were created, (whence flowed an vniuersall darkenesse vpon all mankinde) so doth hee still,
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 does he still,
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as God of the vnregenerate world, worke effectually, in blinding mens mindes more and more, that the light of the Gospell might not shine in their hearts, both by hindering by all the waies hee can, the meanes of light,
as God of the unregenerate world, work effectually, in blinding 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,
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And thus poore man runnes from darkenesse to darkenesse, and from dungeon to dungeon, till hee fall vnto the euerlasting dungeon of vtter darkenesse, and this would be the end of all flesh, were it not that God of his infinite mercie hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darknesse.
And thus poor man runs from darkness to darkness, and from dungeon to dungeon, till he fallen 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 Iesus christ to deliver the Elect from the power of this Darkness.
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nor will the World and Flesh let him goe without force, or without blowes. Quest. What must wee doe that wee may be deliuered from this power of darkenesse.
nor will the World and Flesh let him go without force, or without blows. Quest. What must we do that we may be Delivered from this power of darkness.
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and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him, and feares the darkenesse of Death and Hell) must arme himselfe, resolue and prepare and fight for his owne deliuerance, putting on the whole Armour of light, vsing all the meanes with Faith and diligence,
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,
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so may a Christian bee truely translated, and yet in the first instant of his conuersion hee may not shew foorth all that fruit he doth desire, &c. In particular, translating hath two things in it: first, pulling vp: secondly, setting againe.
so may a Christian bee truly translated, and yet in the First instant of his conversion he may not show forth all that fruit he does desire, etc. In particular, translating hath two things in it: First, pulling up: secondly, setting again.
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Secondly, deliuerance both from originall sinne in the raigne of it (which is the moysture of the olde earth) and also from hardnesse of heart, (for translating hath remoouing of the mould and stones that were about the roote.) Thirdly, godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings,
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 our communion with the Saints, (the fruitfull trees in Gods Orchard) as also it notes our preseruation by the infusion of the sappe of holy graces.
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.
It is the Kingdome of Grace by inchoation, in the way, present, here below, that is here meant, not the Kingdome of Glory by Consummation in our Countrey aboue.
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.
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and they haue the Spirit of God in them, to vnite them to God and Christ, to leade them in the pathes of holy life, to comfort them in all distresses, to warne them if they goe out eyther on the left hand or the right,
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,
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though the world know the glory of Christians, yet they will not acknowledge it. Obiect. The faithfull themselues discerne not any such excellencie in their earthly condition.
though the world know the glory of Christians, yet they will not acknowledge it. Object. The faithful themselves discern not any such excellency in their earthly condition.
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Sol. Wee must distinguish of Christians: some are but infants in grace and babes: these may be entituled to great things, and yet haue no great sense of it;
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;
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but the strong Christian that hath digested the assurance of Gods loue in Christ, and is exercised in the word of righteousnesse, sees such a glory in the Kingdome of Grace,
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,
or hell, cannot alter his iudgement, in the high estimation of such a condition. The Vse of this Doctrine concerning Christs Kingdome, is: First, for Consolation:
or hell, cannot altar his judgement, in the high estimation of such a condition. The Use of this Doctrine Concerning Christ Kingdom, is: First, for Consolation:
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What greater losse then to lose Christs Kingdome? and what fairer seruice then to serue the Sonne of God? Who would not feare thee, O King of Nations :
What greater loss then to loose Christ Kingdom? and what Fairer service then to serve the Son of God? Who would not Fear thee, Oh King of nations:
If Iesus Christ be a great King, then where shall they appeare, that say to the King Apostata ? Euen all such I meane that dare reproach the way of Christ,
If Iesus christ be a great King, then where shall they appear, that say to the King Apostata? Eve all such I mean that Dare reproach the Way of christ,
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and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome, &c. Is hee a great King, how dare wee then offer that vnto him which they durst not offer to a meane King on earth? What meane the blinde and the lame in Gods house ? how dare men so securely offer vp their blinde lip-seruice,
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? how Dare men so securely offer up their blind lip-seruice,
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and though we bee neuer so many waies opposed, yet seeing wee fight for a Kingdome (nay, in a Kingdome) wee should hold it alwaies a good fight , and continue constant and vnmoueable:
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, and continue constant and Unmovable:
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and if Christ lead vs into his Chambers of presence, and delight vs with the sweete ioyes of his presence, wee should remember such princely loue and ioy in him alwaies:
and if christ led us into his Chambers of presence, and delight us with the sweet Joys of his presence, we should Remember such princely love and joy in him always:
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for to serue Christ is to raigne, and all his Subiects are Kings, and the worst estate of the meanest Christian is a rich Kingdome. Of his Sonne ] Quest.
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.
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yea, a King, and God himselfe, and so infinitely beloued of the Father: it is an excellent thing to be Christs member, seeing hee inherits so great loue:
yea, a King, and God himself, and so infinitely Beloved of the Father: it is an excellent thing to be Christ member, seeing he inherits so great love:
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in the Verse foure things are to be noted. 1. By whom wee are redeemed (viz.) by the Sonne of Gods loue, implyed in the first words. 2. Who are redeemed [ wee, ] that is, the faithfull. 3. How wee are redeemed, (viz.) by his bloud. 4. With what kinde of redemption, not by redemption from losse in estate,
in the Verse foure things Are to be noted. 1. By whom we Are redeemed (viz.) by the Son of God's love, employed 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,
Secondly, it is to be noted, that hee saith (in whom) not (by whom) to teach vs, that the comfort of our Redemption is not then had when Christ, as Mediator, doth pay the price:
Secondly, it is to be noted, that he Says (in whom) not (by whom) to teach us, that the Comfort of our Redemption is not then had when christ, as Mediator, does pay the price:
they returne not: 4. That where God forgiues one sinne, hee forgiues all sinnes : 5. That where God forgiues sinne, hee heales the nature; where hee iustifies bee sanctifies.
they return not: 4. That where God forgives one sin, he forgives all Sins: 5. That where God forgives sin, he heals the nature; where he Justifies bee Sanctifies.
Thirdly, a Question is here to be considered of, viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him? Ans. He that would be assured of remission of sinnes must doe these things.
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.
Secondly, hee must search out his sinnes by the Law, and mourne ouer them in Gods presence, striuing to breake and bruise his owne heart with griefe in secret, in the confession of them to God, Luk. 4.18. 1 Iohn 1.9. Hos. 14.3. Zach. 12.12. to the end, & 13.1.
Secondly, 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 Confessi of them to God, Luk. 4.18. 1 John 1.9. Hos. 14.3. Zach 12.12. to the end, & 13.1.
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And when men come to Gods presence to seeke so great a mercy as the pardon of sinne, they must aboue all things, take heede of wilfull hardnesse of heart,
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,
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least their vnwillingnesse to be directed by Gods Word, be requited with that curse that God should grow vnwilling that they should repent, and hee should forgiue them .
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.
Sixtly, he must with due preparation be often in receiuing the Sacrament of the Lords Supper, which is to the worthy Receiuer, a worthy Seale of Remission . Seauenthly, he must amend his life and belieue in Iesus Christ .
Sixty, 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. Seauenthly, he must amend his life and believe in Iesus christ.
Ʋers. 15. 2 To the vniuerse or whole World, Vers. 15.16.17. 3 To the Church, Vers. 18.19. &c. In all the Verses in generall, may be obserued the euident proofe of his diuine Nature.
Ʋers. 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, may be observed the evident proof of his divine Nature.
so these Verses, ascribing to him, Eternitie, Omnipotence, &c. prooue him to be God. That our Sauiour is God, may be further confirmed, by these places of Scripture: Gen. 19.24. Iudg 2.1.4.14. Psal. 45. Prou. 8.22. Iob. 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. Ier. 23.5.6. Hos. 1.7. and 12.4. Mich. 2.12. and 4.1. Iohn 1.1. &c. 1 Iohn 5.20. Reuel. 1.6. Besides, the Apostles drift is to extoll the excellencie of Christ, by whose bloud we are redeemed.
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. Judge 2.1.4.14. Psalm 45. Prou. 8.22. Job 19.25. Saiah 7.14. and 9.6. and 35.2.4. and 40 3.10.12. and 43.10.11.23. and 45.22. Jeremiah 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. Beside, the Apostles drift is to extol the excellency of christ, by whose blood we Are redeemed.
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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, Inuisible. For the first,
First, the Person resembling, Who: Secondly the manner how he resembles, viz. by the Way of Image: Thirdly, the person resembled, in his Nature, God: in the Attribute of his Nature, Invisible. For the First,
and after the Image of God, because hee resembles him, but vnperfectly. But Christ is the perfect Image of God, and not after his Image. Some expresse the difference thus:
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:
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Thirldly, as his Humane Nature is qualified with Knowledge, Righteousnesse, Purity, and other gifts: for if man be Gods Image in respect of this, Christ is so much more.
Thirdly, as his Humane 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.
Thirdly, it should wonderfully quicken vs to all the duties of humblenesse of minde, and meekenesse, and make vs readie in all things, to serue one another, without wrangling,
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,
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or contention, in loue; seeing hee that was in forme of God, equall with GOD, put vpon him the forme and Image of a Seruant. Fourthly, wee may hence learne, that if wee would know God, wee must get into Christ;
or contention, in love; 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;
Labour then in the businesse of Mortification and Iustification, and then that knowledge of God, which is impossible to Nature, will bee possible to Grace.
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.
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And see to it, that the light of the Gospell be not hid from vs, by the God of this world, for the Gospell is the Gospell of glory , 2 Cor. 4.4. and 3.18.9. &c. Gal. 4.19.
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, 2 Cor. 4.4. and 3.18.9. etc. Gal. 4.19.
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Now, wee may bee framed like to the Image of Christ, in three things: 1. In Knowledge : 2. in Sufferings : 3. in holinesse and righteousnesse of heart and life :
Now, we may be framed like to the Image of christ, in three things: 1. In Knowledge: 2. in Sufferings: 3. in holiness and righteousness of heart and life:
Wee must eate at Gods Table, and it must be our contentment to taste of the fatnesse of his house, and to drinke out of the riuer of those pleasures, if we would with cleare light see God .
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.
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Lastly, hee must bee pure in heart r: hee must especially striue against the corruptions inward, in his thoughts and affections. Thus of the second vse.
Lastly, he must be pure in heart r: he must especially strive against the corruptions inward, in his thoughts and affections. Thus of the second use.
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And Christ is in relation to the Creatures fiue waies: 1. as the first begotten among them: 2. as their Creator: 3. as the end of them, all for him: 4. in respect of Eternitie,
And christ is in Relation to the Creatures fiue 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,
Things are begotten three waies: 1. Metaphorically, onely by comparison, or in some respects: 2. Corporally: 3. Spiritually: some things doe beget without themselues, as bodies doe;
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;
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There are eight things in the generation of the Creatures, which are not in this begetting of the naturall Sonne of God. 1. The Creatures beget in time, because themselues are first begotten:
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:
Lastly, the creature begets mortal creatures, & propagates but a being for a time, but God begets a Sonne immortall by nature, such a one as can neuer die in the nature so begotten.
Lastly, the creature begets Mortal creatures, & propagates but a being for a time, but God begets a Son immortal by nature, such a one as can never die in the nature so begotten.
And seeing this is the Sonne, of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth, woe vnto them that sinne against the Sonne, and prouoke him to anger:
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:
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How shall they bee broken to pieces like an earthen Vessell? But blessed are all they, that with all feare and trembling, and with all reuerence and affection, subiect themselues to the Scepter of his Kingdome,
How shall they be broken to Pieces like an earthen Vessel? But blessed Are all they, that with all Fear and trembling, and with all Reverence and affection, Subject themselves to the Sceptre of his Kingdom,
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hee is first begotten, as Man, not in time, but in dignitie and operation: first, in respect of the miraculousnesse and wonderfulnesse of his birth and conception; so are none other borne:
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 born:
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If we can mourne for the death of our first borne, how should we be pierced to remember, that our sinnes haue pierced Gods first borne? Thirdly, we should neuer thinke it strange to suffer in this world, seeing God spared not his owne first borne.
If we can mourn for the death of our First born, how should we be pierced to Remember, that our Sins have pierced God's First born? Thirdly, we should never think it strange to suffer in this world, seeing God spared not his own First born.
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God will vse them as his first borne, Exod. 4.22. Heb. 12.23. Psal. 89. •7. By this Gods Children are made higher then the Kings of the earth, Psalm. 89.27. and therefore woe shall bee to them that wrong Gods first borne, Exod. 4.22.
God will use them as his First born, Exod 4.22. Hebrew 12.23. Psalm 89. •7. By this God's Children Are made higher then the Kings of the earth, Psalm. 89.27. and Therefore woe shall be to them that wrong God's First born, Exod 4.22.
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IN this Verse foure things are to be considered: first concerning Creation it selfe, in the generall: secondly, who created: thirdly, what was created: fourthly, the distinctions of Creatures.
IN this Verse foure things Are to be considered: First Concerning Creation it self, in the general: secondly, who created: Thirdly, what was created: fourthly, the Distinctions of Creatures.
Sol. It is not meete wee should account our selues able to iudge of Eternitie. What doe Plants iudge of Sense? what doe the Beasts iudge of Reason? how canst thou be fit to iudge of Eternitie, that, thy selfe, hast no certaine continuance in time? Thus of Creation in generall:
Sol. It is not meet we should account our selves 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, thy self, hast no certain Continuance in time? Thus of Creation in general:
And it is to be noted, that the originall hath more then barely [ by him, ] for it is said, in him, &c. The Creation of the world, was in Christ, in two respects:
And it is to be noted, that the original hath more then barely [ by him, ] for it is said, in him, etc. The Creation of the world, was in christ, in two respects:
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Then herein hee teacheth men to dwell long vpon the meditation of the Creation, seeing God himselfe did prolong the Creation for so many daies, which yet hee could haue dispatched in an instant.
Then herein he Teaches 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.
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they imagined that one Beginner made things incorruptible, and another, made things corruptible. The very first Verse of the Bible, confutes all foure Errours:
they imagined that one Beginner made things incorruptible, and Another, made things corruptible. The very First Verse of the bible, confutes all foure Errors:
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here they are distinguished three waies: 1. by Place, some are things in heauen, some things in earth: 2. by Qualitie, some are visible, some are inuisible: 3. by a subdiuision of the inuisible;
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;
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or Gouernments, in heauen or Earth. Some restraine the words, to order amongst men onely. Some vnderstand by Thrones the Pallace of Gods Maiestie, and the seate of blessed immortality;
or Governments, in heaven or Earth. some restrain the words, to order among men only. some understand by Thrones the Palace of God's Majesty, and the seat of blessed immortality;
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And besides, from the great power of God, in the Creation of themselues and other Creatures, they may see that they are in a wofull case, that by sinning striue with him that made them:
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:
it is hee that created Heauen and Earth that will accomplish it, that time shall be no more, I meane, not times of mortalitie, sinne, labour, infirmitie , &c. Secondly, it may comfort them in the successe of Christs kingdom on earth.
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, etc. Secondly, it may Comfort them in the success of Christ Kingdom on earth.
for God hath promised, as certainely as hee hath created the Heauens, he will saue Israell, though it should bee as hard a worke as was the spreading out of the Heauens .
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.
Thirdly, the doctrine of the Creation should teach vs diuers duties. First, the admirablenesse, and varietie of Gods workes should prouoke vs to contemplation:
Thirdly, the Doctrine of the Creation should teach us diverse duties. First, the admirableness, and variety of God's works should provoke us to contemplation:
and dull the edge of our fierce appetite to sinne, Eccles. 12 1. Sixtly, the consideration of our equalitie in our Creation, should keepe vs that we transgresse not against our Brethren:
and dull the edge of our fierce appetite to sin, Eccles. 12 1. Sixty, the consideration of our equality in our Creation, should keep us that we transgress not against our Brothers:
Thirdly, in the vse of the Creatures, wee should be carefull to expresse the glory of Christ, by giuing thankes, by magnifying his Wisedome, Power, Goodnesse, &c. and by distributing them;
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;
Secondly, incomprehensiblenesse in respect of our sense, and vnderstanding. Thirdly, incircumscriptiblenesse, in respect of place. Fourthly, Eternitie, in comparison of time.
Secondly, incomprehensibleness in respect of our sense, and understanding. Thirdly, incircumscriptiblenesse, in respect of place. Fourthly, Eternity, in comparison of time.
That Christ is eternall these places proue, Prou. 8.22. &c. Mich. 5.2.4. &c. Reuel. 1.8.11. and 21.6. and 22.13. The Eternity of Christ may be thus defined:
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:
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That prouidence is giuen to the Son, as well as Creation, these places proue, Heb. 1.2.3. Prou. 8.15. Iohn 5.12. Christ is not like the Carpenter, that makes his house, and then leaues it:
That providence is given to the Son, as well as Creation, these places prove, Hebrew 1.2.3. Prou. 8.15. John 5.12. christ is not like the Carpenter, that makes his house, and then leaves it:
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Obiect. But we see the meanes by which all things are wrought and preserued, as by their causes? Sol. The meanes notwithstanding, all things, consist in Christ:
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:
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fiftly, all meanes, hath his efficacie from Christ. But the words would be particularly weighed. In him. ] All things consist in Christ, both in generall, as hee is God;
Fifty, all means, hath his efficacy from christ. But the words would be particularly weighed. In him. ] All things consist in christ, both in general, as he is God;
things visible, or inuisible, which haue either being, life, sense, or reason, past, present, or to come, aduersitie as well as prosperitie, &c. Consist. ] This word notes foure things: Order, Continuance, Cooperation, and Immutabilitie.
things visible, or invisible, which have either being, life, sense, or reason, past, present, or to come, adversity as well as Prosperity, etc. Consist. ] This word notes foure things: Order, Continuance, Cooperation, and Immutability.
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Obiect. There be many miseries, euils, and mischiefes in the world, and therefore how can there be order in all things? Sol. First, there may be order in respect of God,
Object. There be many misery's, evils, and mischiefs in the world, and Therefore how can there be order in all things? Sol. First, there may be order in respect of God,
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Secondly, Consisting notes the continuance together of the Creatures, for by the prouidence of Christ it is that no substance in Specie that was at first made, euer ceased;
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;
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and all things are ready at Christs will and commaund by ioynt mouing, &c. Fourthly, Consisting, notes immutabilitie, in the prouidence of Christ. Thus of the Doctrine: the Vses follow.
and all things Are ready At Christ will and command by joint moving, etc. Fourthly, Consisting, notes immutability, in the providence of christ. Thus of the Doctrine: the Uses follow.
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And first, the meditation of the prouidence of Christ, serueth for great reproofe of wicked mens securitie in sinne, who carelesly adde sinne vnto sinne,
And First, the meditation of the providence of christ, serveth for great reproof of wicked men's security in sin, who carelessly add sin unto sin,
Qu. But what must we doe that it might go well with vs, by the prouidence of Christ? Ans. First, we must be Saints, if we would haue Christ to keepe vs and preserue vs:
Qu. But what must we do that it might go well with us, by the providence of christ? Ans. First, we must be Saints, if we would have christ to keep us and preserve us:
Secondly, true prosperitie must be learned out of the Word, we must be taught to profit: And the next way to get Christ to blesse vs in our Houses, is to waite vpon his direction in his House;
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;
Lastly, if all things consist, and are preserued in CHRIST, then much more the righteous are preserued with a speciall preseruation, and in a peculiar safetie.
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.
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and by answere to all the vsuall Obiections against their safetie. That they shall be preserued, is affirmed Verse 3.17.23.25.28. The Obiections answered; are many. Obiect. 1. Wicked men flourish.
and by answer to all the usual Objections against their safety. That they shall be preserved, is affirmed Verse 3.17.23.25.28. The Objections answered; Are many. Object. 1. Wicked men flourish.
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and their intended ruine is come almost to the very issue. Sol. Vers. 12.13.14.15. The Lord sees all the plots of wicked men, and laughes at their spitefull and foolish malice;
and their intended ruin is come almost to the very issue. Sol. Vers. 12.13.14.15. The Lord sees all the plots of wicked men, and laughs At their spiteful and foolish malice;
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Sol. Vers. 27. Though they doe, yet their seede shall be cut off. Obiect. 9. But some wicked men are strong yet, and in their seede spread also. Sol. Vers. 35.36.
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. Vers. 35.36.
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2.3. 3. Wee must delight our selues in the Lord, and not place our contentment on earthly thinges, vers. 4. 4 Wee must commit our wayes to God. Vers. 5. 5. Wee must get patience, and humble affections, vers. 7.8.9.10.11. 6. Wee must be of vpright conuersation, vers. 14. 7. Wee must be mercifull, vers. 25.26. 8. Wee must speake righteous things, and get the Law into our hearts, vers.
2.3. 3. we must delight our selves in the Lord, and not place our contentment on earthly things, vers. 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, vers.
First, in relation to the whole Church, vers. 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 briefely propounded, and then more largely opened.
First, in Relation to the Whole Church, vers. 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.
] There is great oddes betweene the worlds subiection to Christ, and the Churches: for the faithfull are subiect to Christ as the members are to the Head;
] 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;
in sixe, viz. Loue, Sympathie, Audience, Aduocation, Vnion, and Influence. First, Infinite Loue: no man so loues his Wife, as Christ loues his Church .
in sixe, viz. Love, sympathy, Audience, Advocation, union, and Influence. First, Infinite Love: no man so loves his Wife, as christ loves his Church.
Secondly, Sympathie, by which Christ hath a fellow-feeling of the distresses of all his members, that which is done to them, hee takes it as done to him,
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,
Fourthly, Aduocation, no naturall Head can so plead for his members, as doth our mysticall Head for vs. Fiftly, Ʋnion, wee as members, are honoured with the Vnion of Essence; in that hee hath taken our nature:
Fourthly, Advocation, no natural Head can so plead for his members, as does our mystical Head for us Fifty, Ʋnion, we as members, Are honoured with the union of Essence; in that he hath taken our nature:
By Vertue of this Vnion with Christ, the faithfull haue the euerlasting presence of Christ; to and after the end of the World . The last benefit is influence;
By Virtue of this union with christ, the faithful have the everlasting presence of christ; to and After the end of the World. The last benefit is influence;
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for, 1. they are collected out of the World, by the sound of the Gospell: (Let them lie hidden in the world that meane to perish with the world.) 2. They are framed, formed, proportioned,
for, 1. they Are collected out of the World, by the found of the Gospel: (Let them lie hidden in the world that mean to perish with the world.) 2. They Are framed, formed, proportioned,
and this not alwaies in one sense: sometimes for the Pastors of the Church, and Gouernours, as some thinke, Math. 18.17. sometimes for the People, and the Flocke : sometimes for particular Churches.
and this not always in one sense: sometime for the Pastors of the Church, and Governors, as Some think, Math. 18.17. sometime for the People, and the Flock: sometime for particular Churches.
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First, in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning, Power, Meanes, &c. thinking to suppresse the being or glory of Christs Church on Earth;
First, in vain doe 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 Church on Earth;
for the stone that the Builders refused, will proue the Head of the corner. Secondly, in vaine doe the Papists goe about to maintaine their ministeriall Head;
for the stone that the Builders refused, will prove the Head of the corner. Secondly, in vain doe the Papists go about to maintain their ministerial Head;
that are not wrought vpon by the word of Christ, nor built vpon the foundation of the Prophets and Apostles, that feele no influence of graces from CHRIST;
that 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;
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1 Pray, that God would open the eyes of our vnderstanding, that wee might with sense and affection see what the hope of cur calling is , to become members of such a Body, vnder such a Head.
1 prey, that God would open the eyes of our understanding, that we might with sense and affection see what the hope of cur calling is, to become members of such a Body, under such a Head.
Secondly, if the Church be the body of Christ, and wee Members of this Body, wee should learne to carry our selues one towardes another, in all humblenesse of minde,
Secondly, if the Church be the body of christ, and we Members of this Body, we should Learn to carry our selves one towards Another, in all humbleness of mind,
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in respect of the life of Grace they are dead: in respect of Faith they are Infidels: in respect of Iustification they are without God: in respect of Repentance they walke in trespasses, and sinnes:
in respect of 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 Common-wealth of Israell. There can bee a beginning of no true felicitie without CHRIST.
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.
1 That not onely wicked men, but the true members of Christ die, Heb. 9. Psal. 89. 2. Sam. 14. The consideration of this, that the godly must dye, may serue for many Vses:
1 That not only wicked men, but the true members of christ die, Hebrew 9. Psalm 89. 2. Sam. 14. The consideration of this, that the godly must die, may serve for many Uses:
first, Why doth vaine man dye then without wisedome ? secondly, how shall wicked men escape ? their Couenant with death must needes be disanulled: thirdly, it should cause vs deepely to digest the vanities of this life :
First, Why does vain man die then without Wisdom? secondly, how shall wicked men escape? their Covenant with death must needs be Disannulled: Thirdly, it should cause us deeply to digest the vanities of this life:
This the faithfull were wont of old to note, when they would say a man were dead, they would say, he was ioyn'd to his people. This should bee a great encouragement vnto godly men to die. 3 From Coherence;
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 wee would haue Christ to bee the first begotten to vs when wee are dead, wee must subiect our selues to his Ordinances, that hee may be the beginning of true Grace to vs while we liue.
that if we would have christ to be the First begotten to us when we Are dead, we must Subject our selves to his Ordinances, that he may be the beginning of true Grace to us while we live.
and this also was profitable for vs, for he rose to our Iustification, Rom. 4, 23.24. to our viuification, Rom. 6.4. to our deliuerance from wrath to come, 1 Thes. 1.10. 3 That hee is not onely begotten, but the first begotten among the dead; and that in three respects. First;
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 Thebes 1.10. 3 That he is not only begotten, but the First begotten among the dead; and that in three respects. First;
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This must needes be a great comfort to vs while wee liue, against the time our bodies must go into the house of darkenesse, the darkesome lodging in the graue;
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 graven;
as hee is the beginning to the liuing, and the first begotten to the dead. Christ then hath the preheminence, he is first in all things, Mat. 28.18. Rom. 4.9. Phil. 2.9. Ephes. 1.23. Hee is first many waies:
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, Mathew 28.18. Rom. 4.9. Philip 2.9. Ephesians 1.23. He is First many ways:
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first in the dignitie of Person, hee excells in both Natures all that is in the Church or euer was: first in Degree : first in Gouernment : first in Acceptation with God :
First in the dignity of Person, he excels in both Nature's all that is in the Church or ever was: First in Degree: First in Government: First in Acceptation with God:
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that hauing begunne in the Spirit, will end in the flesh: such as hauing knowne the way of righteousnesse, afterwards turne from the holy course, with the Dogge to the vomit,
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,
which we shall doe, if we labour to know nothing more then Christ crucified; if wee minde the things of Christs Kingdome, more then the things of this life;
which we shall do, if we labour to know nothing more then christ Crucified; if we mind the things of Christ Kingdom, more then the things of this life;
reioycing more in Christ then carnall men can doe in the World, (for a discontented life denies Christ the preheminence;) if the zeale of Gods house can eate vs vp;
rejoicing more in christ then carnal men can do in the World, (for a discontented life Denies christ the pre-eminence;) if the zeal of God's house can eat us up;
And it is likewise a great shame to such Rulers of the people, as are so farre from repressing disorders, that they are disordered themselues and their housholds.
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.
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So domesticall Heads likewise, if they would not see swearing, lying, whoring, passions, idlenesse, &c. in their Children and Seruants, they must be free from ill example themselues,
So domestical Heads likewise, if they would not see swearing, lying, whoring, passion, idleness, etc. in their Children and Servants, they must be free from ill Exampl themselves,
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and why are they taken away ? why is Iudgement and righteousnesse in a forlorne world that deserued nothing ? why is Iuda as Potters clay ? why is the world saued by preaching ? why are some predestinate to be adopted ? why is the Mysterie of Gods will opened now and not before ? To conclude,
and why Are they taken away? why is Judgement and righteousness in a forlorn world that deserved nothing? why is Iuda as Potters clay? why is the world saved by preaching? why Are Some predestinate to be adopted? why is the Mystery of God's will opened now and not before? To conclude,
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Fourthly, in our troubles, and vnder crosses, it should teach vs patience , and to labour to pacifie God, by Prayer and Humiliation, in the Name of Christ,
Fourthly, in our Troubles, and under Crosses, it should teach us patience, and to labour to pacify God, by Prayer and Humiliation, in the Name of christ,
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yea, a Christian should bee couetous, seeing heere is enough to bee had; and therefore should labour to be full of Knowledge , and of the feare of God , and of good fruits .
yea, a Christian should be covetous, seeing Here is enough to be had; and Therefore should labour to be full of Knowledge, and of the Fear of God, and of good fruits.
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It shewes also, that the common Protestant serues an Idoll in stead of Christ, in as much as hee gets in his relation to Christ, no more Ioy, Grace, and Holinesse.
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.
for thereby is implyed the misery of all vnregenerate men. There is no fulnesse, compleatnesse, sufficing felicitie wheresoeuer, to bee had out of Christ.
for thereby is employed the misery of all unregenerate men. There is no fullness, completeness, sufficing felicity wheresoever, to be had out of christ.
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And in as much as the perfect blisse of a Christian is in his Christ, it is well for his safety, against the malice of Sathan, who now may bite the heele, but cannot touch 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 Sathan, who now may bite the heel, but cannot touch the head.
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And from hence we must learne, if we would euer get, by participation and influence, any grace from Christ, we must by Faith and effectuall calling, get into Christ.
And from hence we must Learn, if we would ever get, by participation and influence, any grace from christ, we must by Faith and effectual calling, get into christ.
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Wee may finde ioy and victory in CHRIST crucified, as well as Paul, his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour:
we may find joy and victory in CHRIST Crucified, as well as Paul, his Grace will still be sufficient for us There dwells in him still fullness of Wisdom to keep us from error:
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By him. Thirdly, what, to reconcile. Fourthly, whom, in generall, All things. Fiftly, to whom, or to what end, viz. To himselfe. Sixtly, the effect, making peace. Seuenthly, the meanes of merit, By the bloud of his Crosse.
By him. Thirdly, what, to reconcile. Fourthly, whom, in general, All things. Fifty, to whom, or to what end, viz. To himself. Sixty, the Effect, making peace. Seuenthly, the means of merit, By the blood of his Cross.
and the gathering of others in time, are iust, though not alwayes exprest, because there is no decree without Gods counsell: 5. That if euer wee would haue the comfort of our Election, wee must make sure our Reconciliation;
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;
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The Testimony of Iesus is giuen, partly by the Promises of the Word, (hee putting spirit and life into them for our particular comfort,) and partly by the witnesse of the Spirit of Adoption, in the vnutterable feelings and ioy of our hearts .
The Testimony of Iesus 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.
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there is the estate, 1. of Innocency; and heere the man is at Amity with God, 2. of Corruption; and heere is mortall enmity betweene God and man: 3. of Grace; and heere they are made friends, and the League renewed.
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.
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Into the first estate wee came by Creation; into the second by Propagation; and into the third onely by Regeneration. The distinct knowledge of this three-folde estate of man, cle•res Gods Iustice, from the blame of all those plagues, broke in vpon man-kinde, through corruption:
Into the First estate we Come by Creation; into the second by Propagation; and into the third only by Regeneration. The distinct knowledge of this threefold estate of man, cle•res God's justice, from the blame of all those plagues, broke in upon mankind, through corruption:
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Intercession and Satisfaction to the Preisthood; Application and Conseruation to his Regall Office. Enquire then whether thou bee reconciled to God in Iesus Christ. I consider it negatiuely;
Intercession and Satisfaction to the Priesthood; Application and Conservation to his Regal Office. Inquire then whither thou be reconciled to God in Iesus christ. I Consider it negatively;
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The Elect are called All things: 1. because of their number, there is a world of them : 2. Because there is for their sakes a reconciliation with all the Creatures in generall;
The Elect Are called All things: 1. Because of their number, there is a world of them: 2. Because there is for their sakes a reconciliation with all the Creatures in general;
but all things that belong vnto them, that may concerne their felicitie: 4. Because whatsoeuer they haue, in heauen or earth, comes by vertue of this Reconciliation.
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.
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or the whole world, but onely to the Elect. 2. It should teach vs to know no man after the flesh, that is, not to respect men for their Lands, apparrell, titles, parentage, &c. but for Grace . 3. Wee should not much wonder at thee disorders are 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. 3. we should not much wonder At thee disorders Are in the world:
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This is true foure waies. 1. As hee is the person, by whom we are reconciled: 2. As his glory, is the end of our reconciliation. 3. As his glory and holinesse, is the patterne after which our happinesse and holinesse is proportioned. 4. In respect of his loue, prouidence, custody and protection,
This is true foure 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,
and as good Stewards dispose all things in that time, and according to those rules, Christ hath appoynted. 3. Seeing wee are now brought so neere vnto God, wee should humble our selues to walke before him in all reuerence and feare:
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 our selves to walk before him in all Reverence and Fear:
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Fourthly, with Gods Ordinances, God creating peace, or els the Word would alwayes bee goring and smiting with the stroakes of warre, and words of vengeance . Fiftly, with the godly . Sixtly, with all Creatures .
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. Fifty, with the godly. Sixty, with all Creatures.
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we must keepe vs in our wayes : wee must get a meeke and quiet spirit : wee must in nothing bee carefull, but in all things shew our requests vnto God :
we must keep us in our ways: we must get a meek and quiet Spirit: we must in nothing be careful, but in all things show our requests unto God:
Ʋses. First, Gods Children should know this priuiledge for themselues, it will be a preseruation against sinne. 2. Hence wee may gather the miserie of all carnall persons that are not reconciled to God.
Ʋses. 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.
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They want the potection of Angels, they are vnder the gouernment of the God of this world; the Creatures are armed against them, they are stript of the royall priuiledges arising from the communion with Saints;
They want the potection of Angels, they Are under the government of the God of this world; the Creatures Are armed against them, they Are stripped of the royal privileges arising from the communion with Saints;
yea, God fights against them, in, and by themselues, as by terrours of conscience, and by vnquiet affections and passions, giuing them ouer to an vnruely heart.
yea, God fights against them, in, and by themselves, as by terrors of conscience, and by unquiet affections and passion, giving them over to an vnruely heart.
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What are Enuy, Malice, Lust and Rage, but so many weapons to fight against the soule? Yea, God fights against the sinner, by the deadnesse of his heart, which both affamisheth the soule in spirituall things,
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,
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By the bloud. ] Heere he notes how wee are reconcililed, viz. by the bloud of Christ, this is that bloud of sprinckling , the bloud of the immaculate Lamb , the bloud of the euerlasting Couenant , Christs owne bloud .
By the blood. ] Here he notes how we Are reconcililed, viz. by the blood of christ, this is that blood of sprinkling, the blood of the immaculate Lamb, the blood of the everlasting Covenant, Christ own blood.
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Many are the fruits and effects of the bloud of Christ: 1, We are elected through it : 2. It ratifies the Couenant of God : 3. It is that Reconciliation, iustifying vs from our former sinnes : 4. It ioynes Iew and Gentile together in one Citie;
Many Are the fruits and effects of the blood of christ: 1, We Are elected through it: 2. It Ratifies the Covenant of God: 3. It is that Reconciliation, justifying us from our former Sins: 4. It joins Iew and Gentile together in one city;
and saues vs from the destroying Angell : 7. It makes Intercession for sinnes after Calling : 8. It makes perfect in all good workes : 9. By it the Faithfull ouercome the Dragon , and Antichrist :
and saves us from the destroying Angel: 7. It makes Intercession for Sins After Calling: 8. It makes perfect in all good works: 9. By it the Faithful overcome the Dragon, and Antichrist:
and the bloud of Zacharias, what shall the bloud of Christs doe ? And men sinne against Christs bloud: 1. By resisting the meanes of application of Christ crucified: 2. By prophane Swearing and Cursing: 3. By ascribing remission of sinnes to the workes of the Law : 4. By committing the sinne against the holy Ghost : 5. By returning to the lusts of our former ignorance : 6. By prophane and vnworthy receiuing of the Sacraments :
and the blood of Zacharias, what shall the blood of Christ doe? And men sin against Christ 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: 4. By committing the sin against the holy Ghost: 5. By returning to the Lustiest of our former ignorance: 6. By profane and unworthy receiving of the Sacraments:
and comfort our selues in this great prerogatiue, that our many sinnes and infirmities are done away in the Intercession of Christ, his Blood speaking better things then the Bloud of Abel .
and Comfort our selves in this great prerogative, that our many Sins and infirmities Are done away in the Intercession of christ, his Blood speaking better things then the Blood of Abel.
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Of his Crosse. ] It was needfull our Sauiour should be vpon the Crosse, that so hee might bee the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent,
Of his Cross. ] 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 wee should put on all humblenesse of minde, when wee see him that was equall to God, abasing himselfe for vs, in the forme of a Seruant, to dye on a tree :
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:
and shall not our vile affections bee nayled downe with him? Besides, it should bee our care to see to it, that the Crosse of CHRIST be not made of none effect , which is,
and shall not our vile affections be nailed down with him? Beside, it should be our care to see to it, that the Cross of CHRIST be not made of none Effect, which is,
yea, this taxeth the slownesse of heart, and discontentment of Gods Children, This knowledge, ioy, affection, &c. is the same thou must haue in heauen.
yea, this Taxes the slowness of heart, and discontentment of God's Children, This knowledge, joy, affection, etc. is the same thou must have in heaven.
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And wee should learne hence, to liue on earth, like the Citizens of Heauen, Citizens will not liue so rudely as the Country Swaines, much more oddes ought there to be betweene Sarazens and Hagarens, if I may so say;
And we should Learn hence, to live on earth, like the Citizens of Heaven, Citizens will not live so rudely as the Country Swains, much more odds ought there to be between Sarazens and Hagarens, if I may so say;
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Gods Children are the Sonnes of the Free-woman, and Citizens; wicked men are the Children of the Bond-woman, and Forrainers, and strangers from the Common-wealth of Israell.
God's Children Are the Sons of the Freewoman, and Citizens; wicked men Are the Children of the Bondwoman, and Foreigners, and Strangers from the Commonwealth of Israel.
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yet I thinke this is not meant here, but the Saints onely are intended, because it seemes, he entreateth here of Christ, not onely as head (for so hee is head of Angells) but as Mediator betweene parties fallen out.
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.
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where obserue first, the word of Connexion, And: secondly, the benefit repeated, reconciled: Thirdly, the person whom, you: Fourthly, the time when, hath now: Fifty, the person who, Hee.
where observe First, the word of Connexion, And: secondly, the benefit repeated, reconciled: Thirdly, the person whom, you: Fourthly, the time when, hath now: Fifty, the person who, He.
Thirdly, they cannot be miserable, that cease to be strangers and enemies to God, whatsoeuer their outward estate be. Fourthly, Doctrine must be applied.
Thirdly, they cannot be miserable, that cease to be Strangers and enemies to God, whatsoever their outward estate be. Fourthly, Doctrine must be applied.
and to this end, they should attend, meditate, repeate, pray, striue against Securitie and Obiections, keeping aliue the sparkes that are kindled in their soules.
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.
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and confutes Papists, and drowsie Protestants, that say it is presumption to thinke so. Sixtly, Experience giues sure testimonie to the Doctrine of the Gospell:
and confutes Papists, and drowsy Protestants, that say it is presumption to think so. Sixty, Experience gives sure testimony to the Doctrine of the Gospel:
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if wee respect the meanes, it is Epaphras, none of the greatest of the Apostles. Which should teach vs to liue by Faith, and vse Gods ordinance with confidence:
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:
Hee. ] That is Christ, which being againe mentioned, shewes, 1. that hee is God, seeing Roconciliation is here giuen to him, which was before ascribed to the Father. 2. It proues that in the one essence of God are more Persons then one. 3. It proues that Christ died willingly:
He. ] That is christ, which being again mentioned, shows, 1. that he is God, seeing Roconciliation 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 then one. 3. It Proves that christ died willingly:
Reconciled. ] The repetition or application of this word and worke to the Colossians, shewes that there is one constant way, that God holds vnalterably with all his people.
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.
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3. In respect of Gods people, not fellow-Citizens, but Forrainers . 4. In respect of the speciall prouidence of God, Strangers to the Common-wealth of Israell.
3. In respect of God's people, not fellow-Citizens, but Foreigners. 4. In respect of the special providence of God, Strangers to the Commonwealth of Israel.
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 owne flesh,
The God of this world does Rule effectually in all the Children of disobedience, they Are in bondage to the world, they Are in bondage to their own Flesh,
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That wee may bee deliuered from this strange estate of separation, the bloud of Christ must bee applied, wee must become new Creatures, our peace must be preached, accesse must be had to God by prayer, wee must be ioyned to Gods Children, we must bee built vpon the foundation of the Prophets and Apostles,
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 to this end we must take heede of working iniquity : of Ignorance : of an vncircumcised and an vnmortified Heart : of strange Doctrine : of the strange woman :
And to this end we must take heed of working iniquity: of Ignorance: of an uncircumcised and an unmortified Heart: of strange Doctrine: of the strange woman:
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and most faultie is that frowardnesse in any, that professe to feare Gods Name, that voluntarily bring a curse vpon themselues, by estranging themselues from the societie of the faithfull.
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.
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for Christs names sake : 4. to the light, hee that doth euill hates the light : 5. one to another, they are hatefull and hating one another : 6. to God.
for Christ names sake: 4. to the Light, he that does evil hates the Light: 5. one to Another, they Are hateful and hating one Another: 6. to God.
such are these: 1. Such as with-stand the truth, and labour to turne men from the Faith, Acts 13.8. 2. Such as are friends to the World, Iames 4.4. 3. The carnall wise men of the world, whose wisedome is enmitie to God, Rom. 8.7. 4. All workers of iniquitie, Psal. 37.18.20. & 92.9. 5. All Scoffers, that reproach Gods Name, Truth, or People, Psal. 74.18.22. 6. All that hate Gods Children, Psal. 81.14.15. & 83.2.3. & 129.3.5.
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, Psalm 37.18.20. & 92.9. 5. All Scoffers, that reproach God's Name, Truth, or People, Psalm 74.18.22. 6. All that hate God's Children, Psalm 81.14.15. & 83.2.3. & 129.3.5.
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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 liue vnder no setled Ministery.
and will not be ruled by his ordinances: These Are called his enemies, Lycia 19.27. And among other, such Are those lose people that live under no settled Ministry.
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Lastly, all Epicures, whose God is their belly, and minde onely earthly things, and glory in their shame, Phil. 3.17.18. Passiuely, they are enemies to God, who hates them, Psal. 5.4. to Gods ordinances, which smite, and pursue, or threaten them, Psal. 45.4. to all the Creatures, who are in armes against the sinner, till hee bee at peace with God:
Lastly, all Epicureans, whose God is their belly, and mind only earthly things, and glory in their shame, Philip 3.17.18. Passively, they Are enemies to God, who hates them, Psalm 5.4. to God's ordinances, which smite, and pursue, or threaten them, Psalm 45.4. to all the Creatures, who Are in arms against the sinner, till he be At peace with God:
and how can they but be miserable, that are in the estate of enmitie? All seueritie will bee accounted Iustice, all their vertuous praises but faire sinnes:
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:
In the minde. ] It greatly matters in the businesse of mans happinesse, how the mindes of men are ordered: 1. Man makes it the fountaine of all his actions; it is his priuie Counsellor:
In the mind. ] It greatly matters in the business of men happiness, how the minds of men Are ordered: 1. Man makes it the fountain of all his actions; it is his privy Counsellor:
and to haue it in his custodie . 3. The godly man repenting, first labours to be renued in his minde . 4. God especially lookes after mans minde, which appeares in that hee gaue a Law to the minde , setting as it were a Guarde to rule and appoint it:
and to have it in his custody. 3. The godly man repenting, First labours to be renewed in his mind. 4. God especially looks After men mind, which appears in that he gave a Law to the mind, setting as it were a Guard to Rule and appoint it:
and learne more to hate the sinnes of the minde, such as are ignorance, distracted seruice, false opinions, emptinesse of holy meditations, euill, dishonourable, impure,
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,
Doct. 2. There is in vnregenerate men a strange minding of sinne, they imagine mischiefe, they haue a spirit of fornication, profound to decline, deepely set:
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:
but if God looke vpon them, they are all nought, because his person is nought, his heart is nought, his end is nought, the manner is nought, &c. Hitherto of their miserie, both as it is propounded and expounded.
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.
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A Question may be asked, how it comes to passe, that men haue so little sense of their miserie, and are so loath to take notice of it? For answere hereunto wee must vnderstand, that this comes to passe,
A Question may be asked, how it comes to pass, that men have so little sense of their misery, and Are so loath to take notice of it? For answer hereunto we must understand, that this comes to pass,
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Or they thinke they are helped of their misery, if they can forget it: they can blesse their hearts, that they will not feele the smart of any curses ;
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;
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Secondly, It is profitable to bee much in the meditation of Christs sufferings, that it might sincke into our minds, that we must goe out of ourselues for happinesse;
Secondly, It is profitable to be much in the meditation of Christ sufferings, that it might sink into our minds, that we must go out of ourselves for happiness;
It is a small thing he requires of vs, when he wils vs to thinke on him often, what he hath endured for vs. In that body of his flesh ] These words note Christs Nature:
It is a small thing he requires of us, when he wills us to think on him often, what he hath endured for us In that body of his Flesh ] These words note Christ Nature:
His diuine Nature was from Eternity, Immutable, Immortall, Impassible. His humane Nature, was conceiued, and borne in time; Mutable, Mortall, Passible; one and the same:
His divine Nature was from Eternity, Immutable, Immortal, Impassable. His humane Nature, was conceived, and born in time; Mutable, Mortal, Passable; one and the same:
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3. It was honoured with speciall Prophesies, Types and Sacrifices. 4. This body was offered vp as a full expiatory Sacrifice. 5. It is to be remembred to the end of the word, in the Sacrament.
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.
hee was the seede of the Woman, of Abraham, of Dauid, the Sonne of man, &c. And hee tooke the parts of our Nature, both soule and body. 2. In properties,
he was the seed of the Woman, of Abraham, of David, the Son of man, etc. And he took the parts of our Nature, both soul and body. 2. In properties,
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Through death. ] The death of Christ doth reconcile vs, in as much as it ratifies the couenant, and takes away the guilt of the sinnes of the former Testament, and the vertue of it eats downe the power of present sinnes,
Through death. ] The death of christ does 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,
The consideration of all this should teach vs, 1. to value reconciliation, with all the graces that flow from it, according to the worth of the meanes by which they are procured.
The consideration of all this should teach us, 1. to valve reconciliation, with all the graces that flow from it, according to the worth of the means by which they Are procured.
and Graces, yet by the price, payd for the purchase of them, wee may discerne they are worth more then all the world. 2. Is it not possible for vs to hate sinne, vpon the consideration of so pregnant an example of the odiousnesse of it,
and Graces, yet by the price, paid for the purchase of them, we may discern they Are worth more then all the world. 2. Is it not possible for us to hate sin, upon the consideration of so pregnant an Exampl of the odiousness of it,
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3. That wee may haue the profit of the Incarnation, and Passion of CHRIST, in his naturall body, wee must bee carefull to get into his mysticall body. 4. The Apostle vseth the Meditation of Christs humiliation to the death,
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 uses the Meditation of Christ humiliation to the death,
This makes amends for that breach that is made by the damnation of millions, in our nature. 2. The great certainty of Gods couenant, of Grace and Mercy.
This makes amends for that breach that is made by the damnation of millions, in our nature. 2. The great certainty of God's Covenant, of Grace and Mercy.
and a pure heart, Psal. 24.4. that they are pure, Prou. 21.8. vpright in heart, Psal. 97.11. sanctified throughout, 1 Thess. 5.23. perfect, or vndefiled in their way, Psal. 119.1. perfect, 2 Cor. 13.11. Phil. 3.15. Matth. 5.48. faultlesse, Iud. 24. without spot, and blamelesse, 1 Pet. 3.14. walking in all Gods wayes, 1 King. 8.58. and that they keepe Gods couenant, Psal. 25.10. & 78.8.10. & 132.22.
and a pure heart, Psalm 24.4. that they Are pure, Prou. 21.8. upright in heart, Psalm 97.11. sanctified throughout, 1 Thess 5.23. perfect, or undefiled in their Way, Psalm 119.1. perfect, 2 Cor. 13.11. Philip 3.15. Matthew 5.48. faultless, Iud. 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, Psalm 25.10. & 78.8.10. & 132.22.
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To present you. ] The originall word is very significant, and diuersly accepted: it signifies to restore: so Acts 9.41. to assemble, Acts 2.26. to make present: so Acts 23.23. to make ready, furnish, purge, or make cleane, Acts 23.24. to make acceptable, 1 Cor. 8 8. to make manifest, 2 Tim. 2.15. to proue euidently, 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.
To present you. ] The original word is very significant, and diversely accepted: it signifies to restore: so Acts 9.41. to assemble, Acts 2.26. to make present: so Acts 23.23. 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. Lycia 2.22. Col. 1.28.
and brings vs into Gods houshold. 2. In Iustification, when clothing vs with his owne righteousnesse, hee becomes our Iustification. 3. In new obedience: and that two wayes:
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:
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Thus Noah is sayd to be perfect, Gen. 6.9 Ezekiah walked before God, with a perfect heart, Esa. 38. Dauids heart was perfect, 1 King. 11.4. Zachariah and Elizabeth were both righteous before God, and walking in all the commandements of the Lord blamelesse, Luke 1.6. The question is, how those sayings should bee true, and in what sence they are meant:
Thus Noah is said to be perfect, Gen. 6.9 Hezekiah walked before God, with a perfect heart, Isaiah 38. David 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, Lycia 1.6. The question is, how those sayings should be true, and in what sense they Are meant:
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and what Gods requires of vs. To thinke with the Papists, or Anabaptists, that any mortall man can performe the obedience required in the morall Law, perfectly;
and what God's requires of us To think with the Papists, or Anabaptists, that any Mortal man can perform the Obedience required in the moral Law, perfectly;
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or as they are in their desire and endeauour, and as they are presented in the intercession of Christ, who couers th• imperfections that cleaue to the workes of the faithfull.
or as they Are in their desire and endeavour, and as they Are presented in the Intercession of christ, who covers th• imperfections that cleave to the works of the faithful.
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For holinesse is either internall, and that is expressed by the word NONLATINALPHABET, vnblameable, or externall, and so it is exprest in the word NONLATINALPHABET, vnreproueable.
For holiness is either internal, and that is expressed by the word, unblameable, or external, and so it is expressed in the word, unreprovable.
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wee can neuer be reconciled or glorified without it, Tit. 2.12.13. 2. The difficultie of it, lesse then the power of Christ crucified, cannot make men lead a holy life. 3. The meritorious cause of it:
we can never be reconciled or glorified without it, Tit. 2.12.13. 2. The difficulty of it, less then the power of christ Crucified, cannot make men led a holy life. 3. The meritorious cause of it:
First, the staine of former sinnes must bee washed away with the teares of repentance . Secondly, the inward worship of God must bee set vp in the heart:
First, the stain of former Sins must be washed away with the tears of Repentance. Secondly, the inward worship of God must be Set up in the heart:
God is inwardly worshipped, by the constant exercise of grace from aboue, as Loue, Feare, Trust, Delight, Desire, &c. 3. There must bee in vs an assurance of Gods fauor . 4. There must be a freedome from preuailing euils in the mind or affections;
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. 4. There must be a freedom from prevailing evils in the mind or affections;
In particular, 1. we must by mortification circumcise our hearts : 2. we must get Gods Law written in our hearts : 3. wee must seeke and loue purity of heart : 4. wee must keepe our hearts with all diligence :
In particular, 1. we must by mortification circumcise our hearts: 2. we must get God's Law written in our hearts: 3. we must seek and love purity of heart: 4. we must keep our hearts with all diligence:
Externall innocency must haue in it diuers things. 1. we must be free from the grosse sinnes of euery Commandement. 2. wee must cease from our owne workes , keepe vs from our wickednesse :
External innocency must have in it diverse things. 1. we must be free from the gross Sins of every Commandment. 2. we must cease from our own works, keep us from our wickedness:
Lastly, wee must loue our enemies, Matth. 5. vlt. That wee may attaine heereunto, wee must walke in the way of good men, Prou. 2.20. wee must set Gods Lawes euer before vs, and let them be our warrant, 2 Sam. 22.23. we must not be destitute of heauenly gifts, 1 Cor. 1.6.8. In his sight. ] These words may bee referred, either to our presentation, or to our sanctification.
Lastly, we must love our enemies, Matthew 5. Ult. That we may attain hereunto, we must walk in the Way of good men, Prou. 2.20. we must Set God's 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 sighed. ] These words may be referred, either to our presentation, or to our sanctification.
And whereas some would thinke that they ouerthrow the former sence of the words, and prooue, that hee entreats heere of our holinesse in Gods sight by iustification, they are deceiued;
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 sighed by justification, they Are deceived;
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for they may find these words giuen to sanctification, ordinarily in Scripture, as Luke 1.6.7. Heb. 13.21. 1 Iohn 3.22. Reuel. 14.5. The words being referred to Sanctification, import foure things.
for they may find these words given to sanctification, ordinarily in Scripture, as Lycia 1.6.7. Hebrew 13.21. 1 John 3.22. Revel. 14.5. The words being referred to Sanctification, import foure things.
The disswasion is from verse 8. of Chapter 2. to the end of the Chapter. In the perswasion, the Apostle exhorts them to perseuerance, both in Faith and Hope:
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:
From the coherence & generall words of the Exhortation, we must obserue, that Gods children after they haue gotten true grace, and are comforted in their reconciliation, must looke to their Faith and Hope.
From the coherence & general words of the Exhortation, we must observe, that God's children After they have got true grace, and Are comforted in their reconciliation, must look to their Faith and Hope.
It must be to him according to his faith, not according to his friends, money, labour, meanes, &c. By faith he must draw vertue out of all Gods ordinances:
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:
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If. ] The Apostle propounds this Exhortation with an If, because hee speaketh to a mixt multitude, among whom were many that would not continue; and thereby shew they were not truely reconciled.
If. ] The Apostle propounds this Exhortation with an If, Because he speaks to a mixed multitude, among whom were many that would not continue; and thereby show they were not truly reconciled.
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Yea, it was needefull that the godly amongst them, should haue it thus doubtfully set downe, that so they might be more carefull to settle and establish themselues in the Faith, that they might hold out in it.
Yea, it was needful that the godly among 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.
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Some fall away for hard sayings , some cannot follow Christ long, because of their carnall friends: others are corrupted with lewd company: others cannot beare the reproofes of their faults;
some fallen away for hard sayings, Some cannot follow christ long, Because of their carnal Friends: Others Are corrupted with lewd company: Others cannot bear the reproofs of their Faults;
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and if they bee reprooued, either they will lift Amos away from Bethel, or they get themselues away from hearing Amos. Some heare this Sect euery where so ill spoken of, that they will be better aduised ere they settle vpon such courses.
and 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.
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Others are seduced by time-seruing flattering, false, or corrupt teachers, who (labouring to hinder the efficacy of the doctrine of painefull Ministers) hope to accomplish either the stopping of their mouthes, or, the increase of their bonds, crat lest their disgrace with the people .
Others Are seduced by timeserving 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, Crat lest their disgrace with the people.
and fall from 1. some degrees of innocency of life 2. Some degrees of the working and efficacie of Gods Spirit. 3. Some degrees of Communion with Christ.
and fallen 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.
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But there are seauen things from which the Elect can neuer fall: first, eternall life, Iohn 10.29. secondly, confirming grace in some measure, Psalm. 14.5. thirdly, remission of sinnes past, Esa: 43.25.
But there Are seauen things from which the Elect can never fallen: First, Eternal life, John 10.29. secondly, confirming grace in Some measure, Psalm. 14.5. Thirdly, remission of Sins past, Isaiah: 43.25.
yea, they may lose some graces, without all restitution in this world: as the ioy of their saluation, plerophorie, or full assurance, &c. For the second:
yea, they may loose Some graces, without all restitution in this world: as the joy of their salvation, plerophory, or full assurance, etc. For the second:
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and desires of many, are blasted, and soone vanish, like a morning cloud, for want of communion with such as are able to direct, comfort, admonish, or encourage them .
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.
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and professe it, amidst the different opinions, and humours of men . Seuenthly, Thou must be a sheepe; meeke, tractable, profitable, sociable, innocent:
and profess it, amid the different opinions, and humours of men. Seuenthly, Thou must be a sheep; meek, tractable, profitable, sociable, innocent:
shewes the things giuen of God : is a perpetuall Comforter : Leadeth into all truth : frees from condemnation, and the rigour of the Law , Rom. 8.1.3. is life for righteousnesse sake, vers.
shows the things given of God: is a perpetual Comforter: Leads into all truth: frees from condemnation, and the rigour of the Law, Rom. 8.1.3. is life for righteousness sake, vers.
10. mortifies the deedes of the flesh, verse 13. beares witnesse that they are the children of God, verse 16. is a spirit of prayer, to cause them to cry Abba Father, verse 15. helpes their infirmities, and makes request for them, verse 26. Fiftly, from CHRIST:
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. Fifty, from CHRIST:
for from Christ they haue protection, Iohn 10.18. Influence, Iohn 15.1.4.5. Intercession, by which hee couers their sinnes and infirmities, presents their workes in his merits,
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,
It redresseth our waies, verse 9. It keepes from sinne, verse 11. It strengthens against shame, and contempt, vers. 22.23.143. It quickens, and comforts, verse 25.28.50.54.93.111. It makes free, verse 45. It makes wise, verse 98.100. It is a Lanthorne to our feete, verse 105.130. It keepes from declining, verse 102.104.118.155.160.165. Lastly, they are helped by the promises that concerne perseuerance, and preseruation, and falling away:
It redresseth our ways, verse 9. It keeps from sin, verse 11. It strengthens against shame, and contempt, vers. 22.23.143. It quickens, and comforts, verse 25.28.50.54.93.111. It makes free, verse 45. It makes wise, verse 98.100. It is a Lanthorn 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, Iohn 13.1. 1 Cor. 10.13. Rom. 8.29. Psal. 84.12. 1. Tim. 4.18. Reuel. 2.25.26. Grounded, and stablished in the faith.
such as Are contained in such Scriptures as these, John 13.1. 1 Cor. 10.13. Rom. 8.29. Psalm 84.12. 1. Tim. 4.18. Revel. 2.25.26. Grounded, and established in the faith.
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or life, doth cast vpon vs. Atheists, Papists, Epicures, and Belly-gods, if this were in vs, would be astonished to see the power of Religion, in our resolued contentment,
or life, does cast upon us Atheists, Papists, Epicureans, and Belly-gods, if this were in us, would be astonished to see the power of Religion, in our resolved contentment,
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It would much establish vs, to see the faith, affections, feruencie, and power of Gods spirit in other, in prayer . 3. There is a secret blessing of God, in setling a mans heart, followes vpon well doing:
It would much establish us, to see the faith, affections, fervency, and power of God's Spirit in other, in prayer. 3. There is a secret blessing of God, in settling a men heart, follows upon well doing:
wee must pray to God to giue vs a minde, cheerefull, speedy, full of incitations to good, glad of all occasions to doe good, free from the staine of the sinnes of the Time, Nation,
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,
Quaest. What should be the reason why many after long profession, and much hearing, and some comfortable signes of assurance, at sundry times conceiued, should yet be vnsetled,
Question What should be the reason why many After long profession, and much hearing, and Some comfortable Signs of assurance, At sundry times conceived, should yet be unsettled,
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others that haue them, & know the vse of them, grow sloathfull and negligent, and are iustly scourged with the want of the glory of this establishment.
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.
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Fiftly, many are grieuously pressed, vnder legall perfection, being not able distinctly to discerne the benefit of the Couenant of grace, in freeing them from the curse, and rigour of the Law.
Fifty, 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 couer the faces and hearts of millions of Gods Seruants, with a perplexed confusion, and feare without cause.
The ignorance of this one point, hath, and does cover the faces and hearts of millions of God's Servants, with a perplexed confusion, and Fear without cause.
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Seauenthly, there is a kinde of luke-warmenesse in practise, after hearing, which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse. I say, luke-warmenesse in practise:
Seauenthly, 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:
and yet are exceedingly negligent in the conscionable and daily practise of such rules, as in the ministerie of the Word they seeme to receiue with admiration, and great liking.
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.
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Eightly, this comes by reason of the want of patience, and a meeke spirit: some Christians are froward, passionate, transported with violent affections, either of anger, or worldly griefe:
Eighth, 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:
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To conclude, many professors reuolt to the world, and giue themselues to an vniustifiable liberty, in following either their profits, or their pleasures.
To conclude, many professors revolt to the world, and give themselves to an unjustifiable liberty, in following either their profits, or their pleasures.
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And therefore no maruell, though Grace and true Religion, thriue so slowly in them, when they eate vp their hearts and liues with these cares and delights of life. Hitherto of Faith. Now of Hope.
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.
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as the fruits of Faith, and our liues protected with caelestiall priuiledges; yet the glory of our kingdome is neither of this world, nor in this world.
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.
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First, wee should effectually pray vnto GOD to giue such sound wisedome, and reuelation, by his word and spirit, that wee may indeede know this hope of our calling .
First, we should effectually pray unto GOD to give such found Wisdom, and Revelation, by his word and Spirit, that we may indeed know this hope of our calling.
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Secondly, in all troubles, wee should bee the more patient, seeing wee holde our full and finall deliuerance (when wee shall feele no more troubles or crosses) by Hope.
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.
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Yea, fourthly, seeing the greatest part of our happinesse is yet to come, wee should learne to place our ioyes in the contemplation of Heauen, according to the Apostles direction;
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;
And lastly, wee should prepare for death, and wait when the time of our changing should come, that wee might enioy the glorious libertie of the Sonnes of God.
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.
which, that it may the better be done, two things are to be looked to. 1. that our hope be a true hope: 2. that we vse the meanes to make this hope vnmoueable.
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.
for it will endure scornes, losses, temptations, oppositions, &c. It is not moued away by the carnall reasons of the flesh; the disdaine of carnall friends;
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;
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Now that wee might be vnmoueable in this Hope, wee should waite patiently vpon Gods ordinances, that wee might abound in the comforts of the Scriptures, increasing in Knowledge and Wisedome :
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:
] Doct. The Gospell is then most effectuall when it is preached: and more particularly, what efficacie is in preaching, may appeare by these Scriptures following: Psal. 51.8. Esay 55.4. Luke 4.18. Rom. 10.14. 1. Cor. 1.21. &c. Act. 10.36.42. & 15.21. 2. Cor. 1.19.20. Gal. 3.1. 1. Tim. 3.16. Tit. 1.3. Againe, in that the Apostle alleadgeth the efficacie of the Doctrine they heard, to proue that they ought not to be moued away from it:
] 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: Psalm 51.8. Isaiah 55.4. Lycia 4.18. Rom. 10.14. 1. Cor. 1.21. etc. Act. 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 herd, to prove that they ought not to be moved away from it:
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wee may note, that that Doctrine which conuerts soules to God, is true; and men ought to continue in it. The Apostle, 2 Cor. 3.2. proues his Doctrine to be true, by this seale of it:
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:
The Reasons follow: 1 From consent of the Elect, Verse 23. 2 From the testimony of Paul, Verse 23.24. 3 From the testimony of God, Ʋerse 25. 4 From the excellency of the Doctrine of the Gospell, Ʋerse 26. 5 From the excellency of the subiect of the Gospell, Verse 27. 6 From the end or profitable effect of the Gospell, Verse 28. 7 From the endeauour of Paul, Verse 29. Which was preached vnto euery Creature vnder Heauen.
The Reasons follow: 1 From consent of the Elect, Verse 23. 2 From the testimony of Paul, Verse 23.24. 3 From the testimony of God, Ʋerse 25. 4 From the excellency of the Doctrine of the Gospel, Ʋerse 26. 5 From the excellency of the Subject of the Gospel, Verse 27. 6 From the end or profitable Effect of the Gospel, Verse 28. 7 From the endeavour of Paul, Verse 29. Which was preached unto every Creature under Heaven.
Others thinke the speech imports no more, but that the fame of the Gospell was spred by the Marchants and other that lay at Rome, Ierusalem, and other great Cities,
Others think the speech imports no more, but that the fame of the Gospel was spread by the Merchants and other that lay At Room, Ierusalem, and other great Cities,
Thirdly, we may by this phrase bee enformed, that the words, all, and euery one, are not alwayes in Scripture to bee vnderstood vniuersally, of all the singular persons in the world, as the Vniuersalists conceiue.
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 Vniuersalists conceive.
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First, in that the Apostle, notwithstanding all the disgraces and troubles that befell him for the Gospell, doth yet lift vp the mention of his Ministery therein,
First, in that the Apostle, notwithstanding all the disgraces and Troubles that befell him for the Gospel, does yet lift up the mention of his Ministry therein,
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as no man neede to bee ashamed to teach or professe it, nay, there can be no man or woman, to whom it may not bee their cheifest glory, whatsoeuer carnall worldlings or timerous Nicodemites conceiue of it.
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.
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Secondly, in that so great an Apostle doth not disdaine to yeelde his testimony, of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught:
Secondly, in that so great an Apostle does not disdain to yield his testimony, of purpose to show that Epaphras their Preacher had taught nothing but what he had likewise taught:
And as the people should try the Spirit by this witnesse, so should Preachers make conscience of it, to take more paines to enforme the consciences of the people, by the testimony of the Word,
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,
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Fourthly, in that heere is but one Paul, that comes in, to confirme the truth of the Gospell, it shewes that many times the soundest Teachers are the fewest in number.
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.
Fiftly, in that the Apostle stileth himselfe by the name of Paul, and not of Saul, it may intimate that men truely regenerate hate the vaine name of their vnregeneracy:
Fifty, 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:
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His suffering in which hee doth reioyce, hee amplifies by the time [ now; ] and the diuers sorts of crosses he endured, which hee expresseth indefinitely,
His suffering in which he does rejoice, he amplifies by the time [ now; ] and the diverse sorts of Crosses he endured, which he Expresses indefinitely,
Now reioyce I in my sufferings.) Doct. Gods Children haue much ioy; euen in affliction they are cheerefull, and with great encouragement, they beare their Crosses :
Now rejoice I in my sufferings.) Doct. God's Children have much joy; even in affliction they Are cheerful, and with great encouragement, they bear their Crosses:
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I answer, Gods Seruants are the more cheerefull vnder crosses, because they know: first, that the Prince of their Saluation was consecrate through affliction .
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.
Yea, that their afflictions are to bee accounted a part of that treasure that they would lay vp against the last day. Seauenthly, that God will in the meane time comfort them in all their tribulation .
Yea, that their afflictions Are to be accounted a part of that treasure that they would lay up against the last day. Seauenthly, that God will in the mean time Comfort them in all their tribulation.
Ninthly, that no afflictions can separate them from the loue of God in Christ, with many other reasons, which I might instance in, besides those mentioned in the end of this Verse.
Ninthly, that no afflictions can separate them from the love of God in christ, with many other Reasons, which I might instance in, beside those mentioned in the end of this Verse.
If any yet aske, how Gods Seruants haue attained to such Ioy, since there are worlds of people, that in their troubles, could neuer be induced to conceiue of such contentment, by any reason could bee brought them;
If any yet ask, how God's Servants have attained to such Joy, since there Are world's of people, that in their Troubles, could never be induced to conceive of such contentment, by any reason could be brought them;
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Secondly, they haue Faith in God, and carry about in their hearts the warme and enflamed loue of Iesus Christ, and are therefore able to trust in Gods prouidence in any distresse .
Secondly, they have Faith in God, and carry about in their hearts the warm and inflamed love of Iesus christ, and Are Therefore able to trust in God's providence in any distress.
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Thirdly, Gods Children hold such a course as this when as NONLATINALPHABET, the sufferings, which are mala poena, euils of punishment doe fall vpon them, they presently run and reuenge themselues vpon those inward NONLATINALPHABET, mala culpae, euils of sinne;
Thirdly, God's Children hold such a course as this when as, the sufferings, which Are mala poena, evils of punishment do fallen upon them, they presently run and revenge themselves upon those inward, mala Culpae, evils of sin;
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And lastly, the word is a continuall Fountaine of ioy in all troubles, which keepes them from discouragement, or vnquietnesse. Psal. 119. For you. ] These words may bee referred either to reioyce, or to Sufferings: It is true, Gods seruants doe feele great ioy one for another .
And lastly, the word is a continual Fountain of joy in all Troubles, which keeps them from discouragement, or unquietness. Psalm 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.
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And the rather, because the offering of him vp for the sacrifice and seruice of their Faith, was as the consecration of the first fruits to God, vpon which followed a greater blessing vpon the whole Church.
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.
And if wicked men were thus perswaded, they would spare such wicked labour: and if the godly could beleeue this, it would make them vnmooueable in trouble;
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;
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first, because that doctrine is contrary to other Scriptures, as Esay 53.4.5.6.8.10.11.12. Iohn 19.30. Heb. 10.1. to 15. Heb. 9.14.25.26. 2 Cor. 5.14. 1 Iohn 2.1. Psal. 49.7.
First, Because that Doctrine is contrary to other Scriptures, as Isaiah 53.4.5.6.8.10.11.12. John 19.30. Hebrew 10.1. to 15. Hebrew 9.14.25.26. 2 Cor. 5.14. 1 John 2.1. Psalm 49.7.
Caietan referres the word, quae desunt vnto in carne mea. The plaine meaning is, that the Apostle did endure that measure of afflictions that GOD in his counsell had appoynted him to endure for the Name and Gospell of CHRIST,
Caietan refers the word, Quae desunt unto in Carnem mea. The plain meaning is, that the Apostle did endure that measure of afflictions that GOD in his counsel had appointed him to endure for the Name and Gospel of CHRIST,
Of Christ. ] His sufferings may bee sayd to bee the sufferings of Christ, either as Christ is taken for the whole mysticall body, (which is not strange in Scripture;
Of christ. ] His sufferings may be said to be the sufferings of christ, either as christ is taken for the Whole mystical body, (which is not strange in Scripture;
and so the afflictions of Gods seruants may be sayd to be his sufferings; either because they bee such as hee should suffer himselfe, if hee were on earth;
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;
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And therefore it should encourage euery Christian the more cheerefully in his course, and when his turne comes, to take vp his crosse and follow Christ,
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,
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and neuer stand much vpon the malice of men, or the rage of Diuels, but to looke principally to God, with this assurance, that God will deliuer him when his measure is full.
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 him when his measure is full.
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Vse is, to teach vs, therefore not to pamper our flesh, but to bee resolued to suffer it willingly, to bee vsed like the flesh of Christ and the Saints.
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.
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Besides, when a mans heart is settled and grounded in the truth, and in the assurance of Gods loue, what should disquiet his soule that knoweth nothing to mourne for but sinne,
Beside, when a men 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,
Lastly, we may heere note the wonderfull loue and compassion of Christ, that pittieth not onely our soules but our flesh, accounting what wee suffer, to be as his sufferings.
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.
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The principall Doctrine from hence is, that the particular sufferings of Gods Seruants, especially the Ministers, serue for the good and profit of the whole body. The Vse is manifold:
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. The Use is manifold:
Lastly, this greatly reprooues carnall Christians, which are so taken vp generally with the care of their naturall bodies, that they haue vtterly neglected the care and seruice of the mysticall Body.
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 for conclusion, out of the whole Verse wee may gather together a number of Arguments against the Crosse: 1. Paul suffers: 2. One may reioyce, notwithstanding afflictions: 3. The longer wee beare the crosse, the better able wee shall be to endure it;
And for conclusion, 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 bee gathered out of the word [ Now. ] 4. They are such as Christ accounts his: 5. They come from the decree of God: 9. Their measure is set by God: 7. Wee beare them but in our course, others haue gone before vs,
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: 9. Their measure is Set by God: 7. we bear them but in our course, Others have gone before us,
because God by a speciall dispensation, had ordained him, and the rest of the faithfull teachers, by their ministeries, to serue to the good of the members of Christ, by fulfilling and accomplishing thereby whatsoeuer concernes the saluation eyther of Iew or Gentile.
Because God by a special Dispensation, had ordained him, and the rest of the faithful Teachers, by their ministeries, to serve to the good of the members of christ, by fulfilling and accomplishing thereby whatsoever concerns the salvation either of Iew or Gentile.
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From the Coherence with the 23. Verse, I note, that if men would bee established in Faith and Hope they must be subiect to the power of the ministerie of Gods Seruants.
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 Ministry of God's Servants.
From the Coherence with the former Verse, I note that if the Ministers of CHRIST doe finde that their seruice is auaileable and powerfull to profit the soules of the people, they must not thinke it strange, that they fall into many tribulations.
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 fallen into many tribulations.
Lastly, hence ariseth the wofull estate of such Ministers as preach not the Gospell , and of such People as heare not Gods Ministers , eyther for want of meanes , or through wilfull vnbeliefe . Thus of the Person dispensing. This kinde of dispensation is NONLATINALPHABET:
Lastly, hence arises the woeful estate of such Ministers as preach not the Gospel, and of such People as hear not God's Ministers, either for want of means, or through wilful unbelief. Thus of the Person dispensing. This kind of Dispensation is:
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If the Sonne cannot rule vs, the Father will not owne vs. And further, if we finde our selues to be of this houshold, wee should liue in the houshould of God;
If the Son cannot Rule us, the Father will not own us And further, if we find our selves to be of this household, we should live in the household of God;
Secondly, whatsoeuer the word seemeth to be vnto carnall men, yet it is certaine, God will see to it, that all that is in it shall be fulfilled. Thirdly, the Preachers of the Gospell, are the meanes to set the word a working.
Secondly, whatsoever the word seems 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.
Fourthly, Quest. How may wee conceiue of it, that Gods Ministers do fulfill the word? Ans. The word is said by them to bee fulfilled foure waies: 1. if we respect preaching it selfe: 2. if wee respect the manner of preaching: 3. if we respect the suffering that followes preaching: 4. if we respect the efficacie of preaching. For the first:
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 foure ways: 1. if we respect preaching it self: 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:
or a yeere or two, till they can get preferment, but with all constancy, perseuering in the labour and worke of their Ministry, till their course be ended, and the fight finished :
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:
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Quest. Can all Ministers shew their b•nds for the Gospell? Answ. Nay, some can shew the liuings they haue lewdly gotten, their ease, their dignities, their resisting of the word, faithfully taught by others, the disgraces they haue cast vpon their Brethren;
Quest. Can all Ministers show their b•nds for the Gospel? Answer Nay, Some can show the livings they have lewdly got, their ease, their dignities, their resisting of the word, faithfully taught by Others, the disgraces they have cast upon their Brothers;
but is fulfilled in the application of Christ . 3. By diuiding the word amongst them, as the food of their soules, to preserue them. 4. By the application of the Promises, which are effectually in the Ministery fulfilled in the hearts of the hearers .
but is fulfilled in the application of christ. 3. By dividing the word among them, as the food of their Souls, to preserve them. 4. By the application of the Promises, which Are effectually in the Ministry fulfilled in the hearts of the hearers.
In the Reprobate they fulfill the Word: 1. In hardening them, 2 Cor. 2.15. 2. By making them inexcusable by illumination: 3. In occasioning many sinnes through their owne wilfull corruption, Rom. 7.8. 4. In slaying them,
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 Vse of all this is: 1. To shew the necessitie of continuall preaching, seeing by it, the word must be fulfilled:
or by sentence cutting them off, Isaiah 11.3. Mathew 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 conuerted, and all to be comforted, directed, strengthened, reproued, &c. 2. To iustifie the continuall trauaile of faithfull Ministers, that will neuer giue ouer to exhort, reproue, conuince, &c. They are enioyned to see the word of God fulfilled,
many Are still to be converted, and all to be comforted, 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,
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and therefore no wonder though they will not let men rest in their sinne and securitie. 3. To teach vs in all temptations or afflictions, to run to the word preached,
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,
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for thereby God will certainely performe all needfull consolation, or direction, or humiliation. 4 To informe Ministers, that they must adde indefatigable paines,
for thereby God will Certainly perform all needful consolation, or direction, or humiliation. 4 To inform Ministers, that they must add indefatigable pains,
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which is here described in foure things: 1. By the nature of it, a Mysterie: 2. By the antiquity of it, since the world beganne, or from ages and generations: 3. By the time of the full reuelation of it, viz. Now, in the new world by Christ: 4. By the persons to whom it is reuealed, viz. the Saints.
which is Here described in foure 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.
and of the calling of the Gentiles, and such like: comparatiuely, in respect of vs; they had the light of a Candle, but we haue the light of the Sunne:
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:
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Quest. But why is the doctrine of mans happinesse so obscure to many, euen in the Church, in these dayes? Answ. Man is by nature couered with the vaile of originall blindnesse ;
Quest. But why is the Doctrine of men happiness so Obscure to many, even in the Church, in these days? Answer Man is by nature covered with the veil of original blindness;
and besides, hee is bewitched with the deceitfulnesse of his actuall sinnes , the God of this world, with his wiles and subtilties, his deepenesse and his methodes, blindeth many thousands, to their destruction, that he may hide the Gospell from them .
and beside, he is bewitched with the deceitfulness of his actual Sins, the God of this world, with his wiles and subtleties, his deepness and his methods, blinds many thousands, to their destruction, that he may hide the Gospel from them.
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And vnto many congregations for want of sincere preaching, Immortalitie and life is not yet brought vnto light , besides, the transplendencie of the doctrine it selfe is such as exceedes the capacity of the most.
And unto many congregations for want of sincere preaching, Immortality and life is not yet brought unto Light, beside, the transplendency of the Doctrine it self is such as exceeds the capacity of the most.
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Quest. But how comes it, that euen the godly themselues in all places, attaine to so small a measure of knowledge in the Gospell? Ans. There are remnants of naturall blindnesse, euen in the best:
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. There Are remnants of natural blindness, even in the best:
Affections are not without their fumes, which becloud the vnderstanding: sometimes they want the meanes, sometimes they are negligent in the vse of them;
Affections Are not without their fumes, which becloud the understanding: sometime they want the means, sometime they Are negligent in the use of them;
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and to see perfectly is the onely priuiledge of the new Ierusalem, that is aboue. The Vses are for reproofe, for Information, for Instruction, and for Consolation.
and to see perfectly is the only privilege of the new Ierusalem, that is above. The Uses Are for reproof, for Information, for Instruction, and for Consolation.
the greater the Mysterie is, the greater need of laborious and studious men, that are thereunto set apart, to make manifest those secrets of the Kingdome:
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:
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for this is the appointment of God our Sauiour, that by preaching committed to certaine men, thereunto sanctified, (as the Apostle saith,) the word promised before the world beganne, should be manifested in due time .
for this is the appointment of God our Saviour, that by preaching committed to certain men, thereunto sanctified, (as the Apostle Says,) the word promised before the world began, should be manifested in due time.
Reason and Sense are no competent Guides or Iudges in these diuine Mysteries. And the Lord hath commanded these secrets to be manifested and reuealed by the Scriptures,
Reason and Sense Are no competent Guides or Judges in these divine Mysteres. And the Lord hath commanded these secrets to be manifested and revealed by the Scriptures,
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for the triall of his Elect, and for the exercise of their obedience, in beleeuing as well as in doing . 3. As we should bring a resolution to beleeue Gods word in all things,
for the trial of his Elect, and for the exercise of their Obedience, in believing as well as in doing. 3. As we should bring a resolution to believe God's word in all things,
So when the Lord doth reueale his promises and statutes to vs, wee should hide them in our hearts as great Iewels and worthy Treasures, meete to bee kept in our secretest remembrance,
So when the Lord does 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,
Secondly, in as much as the Booke is sealed with seauen seales, and no man nor Angels is able powerfully to vnfold and open Gods eternall comforts to the conscience of man for his saluation, saue onely the Lyon of the Tribe of Iudah, which is also the Lambe slaine, hauing seauen eyes, which are the seauen spirits of God:
Secondly, in as much as the Book is sealed with seauen Seals, and no man nor Angels is able powerfully to unfold and open God's Eternal comforts to the conscience of man for his salvation, save only the lion of the Tribe of Iudah, which is also the Lamb slain, having seauen eyes, which Are the seauen spirits of God:
therefore in acknowledgement of his wisedome and power, wee must go vnto him, importunately begging this Blessing, for his glory, that the Booke may be opened, euen to enrich vs ;
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;
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for to him that hath for practise and increase, shall be giuen; but from him, that hath not for imployment and conscionable vse, shall be taken away that which he hath .
for to him that hath for practice and increase, shall be given; but from him, that hath not for employment and conscionable use, shall be taken away that which he hath.
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The first of these words is diuersly accepted, sometimes it is translated from Eternitie, as Psal. 52.1. The goodnesse of the Lord hath endured from all eternitie, as Beza thinkes, writing on Luke 1.70 sometimes, Since the world beganne, as Luke 1.70. Acts 3.21. sometimes it signifieth but of old, or a long time agoe: as the Hebrew word (which is thought to answer it) is rendred, Psal. 119.52. sometimes it is taken for the space of a mans life, as Peter said;
The First of these words is diversely accepted, sometime it is translated from Eternity, as Psalm 52.1. The Goodness of the Lord hath endured from all eternity, as Beza thinks, writing on Lycia 1.70 sometime, Since the world began, as Lycia 1.70. Acts 3.21. sometime it signifies but of old, or a long time ago: as the Hebrew word (which is Thought to answer it) is rendered, Psalm 119.52. sometime it is taken for the Molle of a men life, as Peter said;
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Thou shalt not wash my feet, NONLATINALPHABET, that is, neuer while I liue: and in the 3. Eph. vlt. there is such a phrase as this, Glory to God, &c. NONLATINALPHABET: as if it should be rendered vnto or throughout all the generations of the world of worlds, that is, of the world to come.
Thou shalt not wash my feet,, that is, never while I live: and in the 3. Ephesians 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 world's, that is, of the world to come.
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sometimes the word notes the state of things in the world, as Rom. 12.2. NONLATINALPHABET, Bee not conformed to this World: and Ephes. 2.2. NONLATINALPHABET; According to the course of this world;
sometime the word notes the state of things in the world, as Rom. 12.2., be not conformed to this World: and Ephesians 2.2.; According to the course of this world;
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then it may be from ages, quoad Tempora; from generations, quoad successiones hominum; but howsoeuer it is, it fully imports the great antiquity of the Gospell.
then it may be from ages, quoad Tempora; from generations, quoad Successions hominum; but howsoever it is, it Fully imports the great antiquity of the Gospel.
If the Papists will plead antiquity, let them haue recourse to the Word, or if their Trumpery will not beare the triall of this antiquity, it is because there is no truth in them;
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 Apostles, which are the best ancients: but this is generall. Ages and generations. ] From the particular consideration of these words diuers things will arise.
and Apostles, which Are the best ancients: but this is general. Ages and generations. ] From the particular consideration of these words diverse things will arise.
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First, it should cause vs to feare him that cannot onely change vs, but mowe downe with his Sithe whole generations of men, before whom the nations are but a little dust of the ballance, or drop of the Bucket:
First, it should cause us to Fear him that cannot only change us, but mow down with his Sith Whole generations of men, before whom the Nations Are but a little dust of the balance, or drop of the Bucket:
Secondly, it should make vs in loue with the world of worlds: and to admire the blessed estate of such as shall be accounted worthy to obtaine that world,
Secondly, it should make us in love with the world of world's: and to admire the blessed estate of such as shall be accounted worthy to obtain that world,
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and to this end we should be quickened to a serious preparation for the world to come, seeing wee haue but our turne and course vpon earth, wee should not fashion our selues to this world :
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 our selves to this world:
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Secondly, wee should looke to it, that neither the cares of this world choake, nor the GOD of this world hide or take from vs, the word of the kingdome .
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.
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if I haue no skill or wisedom for the sauing of my soule? What shal it aduantage me to haue a nature and carriage, tilled and fitted for the winning of friends for this world,
if I 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,
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and for want of grace bee not acknowledged of the Common-wealth of Israel? to what purpose is it to be a Disputer of this world, and in the day of Christ to be swallowed vp with amazed silence,
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,
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how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their immortall estate? Fiftly, this should embolden vs to a willing forsaking of our selues, in the worst of all outward trialls, which is, to forgoe euen all for Christs sake and the Gospells, if wee be put to it.
how much more should the hearts of the Children of eternity be enlarged to an inflamed care of large provision for their immortal estate? Fifty, this should embolden us to a willing forsaking of our selves, in the worst of all outward trials, which is, to forgo even all for Christ sake and the Gospels, if we be put to it.
and at length wee must leaue all? and besides, by a voluntary abnegation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better.
and At length we must leave all? and beside, by a voluntary abnegation we shall be advantaged in the gain of an Eternal recompense of reward a hundredfold better.
If sinne but once get a fountaine, if the Lord stoppe it not, into what riuers of contagion will it defuse it selfe? Also, we may see how fearefull a thing it is to fall into the hands of an angry God,
If sin but once get a fountain, if the Lord stop it not, into what Rivers of contagion will it defuse it self? Also, we may see how fearful a thing it is to fallen into the hands of an angry God,
if the Lord by the voice of his Sonne, and his Seruants, had not awaked them? Moreouer, it may be manifest from hence, that the Lord in dispencing his grace, is not moued by any outward things:
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:
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for what can any person or people haue to commend them by to God, which those Nations had not? Lastly, we may here see it verified, that Gods iudgements are like a great deepe:
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 Judgments Are like a great deep:
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Yet least any should stand still, and be swallowed vp with amazement, at the fall and ruine of those worlds of men, let him consider of these things following.
Yet lest any should stand still, and be swallowed up with amazement, At the fallen and ruin of those world's of men, let him Consider of these things following.
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Now reuealed. ] God hath reuealed the mysterie of his Will diuers wayes: first, by Dreames: by Day-visions: by Types and Sacraments: by Angels: by Prophets, and extraordinary Men:
Now revealed. ] God hath revealed the mystery of his Will diverse ways: First, by Dreams: by Day-visions: by Types and Sacraments: by Angels: by prophets, and extraordinary Men:
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All the Prophets gaue witnesse vnto Christ, Act. 10.43. Rom. 1.2. Christ is the same yesterday, and to day, and for euer, Heb. 13.8. but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ (especially to the Gentiles) and diuers things in the manner of Christs kingdome were not reuealed vnto them :
All the prophets gave witness unto christ, Act. 10.43. Rom. 1.2. christ is the same yesterday, and to day, and for ever, Hebrew 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 diverse things in the manner of Christ Kingdom were not revealed unto them:
Fiftly, that it was not reuealed before, viz. as it is now, they had before Christ NONLATINALPHABET, that is, the promise of the Messias to bee exhibited,
Fifty, 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,
It is damnable to sit in darkenesse, and haue no meanes of life, but it is much more the condemnation of these worlds of prophane persons, that light is come into the world: yea, into the Countrie:
It is damnable to fit in darkness, and have no means of life, but it is much more the condemnation of these world's of profane Persons, that Light is come into the world: yea, into the Country:
And on the other side, it should teach men that know the time of such visitation, both to beare witnesse to the light, by presence, countenance, maintenance,
And on the other side, it should teach men that know the time of such Visitation, both to bear witness to the Light, by presence, countenance, maintenance,
To his Saints. ] The word Saint is somtime giuen to Christ , somtimes to Angels , somtimes to the blessed in heauen , somtimes to the faithful on earth .
To his Saints. ] The word Saint is sometime given to christ, sometimes to Angels, sometimes to the blessed in heaven, sometimes to the faithful on earth.
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our righteousnesse must exceede the righteousnesse of the Scribes and Pharises. And it may be profitable oft to recount the defects of the ciuill honest man.
our righteousness must exceed the righteousness of the Scribes and Pharisees. And it may be profitable oft to recount the defects of the civil honest man.
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Sixtly, he wants the righteousnesse of Faith. Seuenthly, for the most part his heart is not sound nor vpright in his family, especially for matter of Gods worship.
Sixty, he Wants the righteousness of Faith. Seuenthly, for the most part his heart is not found nor upright in his family, especially for matter of God's worship.
Verse 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles, which riches is Christ in you for hope of glory.
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 containe the fifth generall reason, taken from the excellency of the subiect the Gospell in the preaching of it propounds vnto men: and that is Christ.
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.
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4. the manner: 1. if we respect the vnregenerate world, it is in a Mysterie. 2. if we respect the grace communicated, it is a glorious and rich mystery. 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth:
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:
which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue, that could finde nothing in vs but cause of hate, euen for euer;
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 wee, or what are our fathers houses, that wee should bee thus exalted in the Courts of our God? and withall, wee should in all things resigne our selues ouer to Gods will,
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 our selves over to God's will,
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as the absolutest and perfectest forme of holinesse, and be subiect to his disposing will, being patient in all trialls and troubles, because hee did it .
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.
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though matters of controuersie haue beene wholy forborne, and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings;
though matters of controversy have been wholly forborn, and differences in matters about Church-government and ceremonies have not been so much as touched with public preachings;
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so, when we see holy men striuing for wordes to expresse the glory of spirituall things, it may secretly condemne the coldnesse and barrainnesse of our dull spirits, that vsually through the deceitfulnesse of sinne, proue to haue the dullest affections, where wee should bee most stirred:
so, when we see holy men striving for words to express the glory of spiritual things, it may secretly condemn the coldness and barrainnesse of our dull spirits, that usually through the deceitfulness of sin, prove to have the dullest affections, where we should be most stirred:
and therefore it should be a holy discretion in Ministers, to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power and fitnes of the Word.
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 and fitness of the Word.
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Fourthly, thou must looke to thy selfe, that the profits, pleasures, or lusts of the world, steale not away thy heart from communion with God, in the meanes.
Fourthly, thou must look to thy self, that the profits, pleasures, or Lustiest of the world, steal not away thy heart from communion with God, in the means.
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and if any Nation vnder Heauen may auouch the truth thereof, this English Nation may: for wee may well say, the Gospell hath beene a rich Gospell vnto vs:
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:
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it hath brought vs Peace, and Prosperitie within our walles, and abundance into all the quarters and corners of the Land. Hence also wee may gather a tryall of our faith:
it hath brought us Peace, and Prosperity within our walls, and abundance into all the quarters and corners of the Land. Hence also we may gather a trial of our faith:
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Fourthly, that they that are last may be first, and that they that now are not vnder mercy, may go to heauen before vs. Fiftly, that as any people are more sensible of their miserie without grace, they more see the riches of their calling.
Fourthly, that they that Are last may be First, and that they that now Are not under mercy, may go to heaven before us Fifty, that as any people Are more sensible of their misery without grace, they more see the riches of their calling.
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Eightly, in that he saith, that this mysterie is glorious among the Gentiles, it shewes, that the Monarchy of CHRIST ouer these conquered Gentiles, is truely glorious.
Eighth, in that he Says, that this mystery is glorious among the Gentiles, it shows, that the Monarchy of CHRIST over these conquered Gentiles, is truly glorious.
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This may serue for diuers vses. 1. To warne vs, that we despise not poore Christians, seeing they are made rich in the faith of Christ, and heires of the Kingdome .
This may serve for diverse 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.
They are truly rich men, though they be neuer so meane in the world. 2. Let vs all looke to our selues, that wee despise not this riches of the bountifulnesse of God, when in the Gospell it is offered vnto vs:
They Are truly rich men, though they be never so mean in the world. 2. Let us all look to our selves, that we despise not this riches of the bountifulness of God, when in the Gospel it is offered unto us:
though wee may goe on with the hardnesse of our not repenting hearts, yet if by speedy repentance wee preuent not our ruine, we shall heape vp wrath against the day of wrath,
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,
euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners . 3. Let not worldly rich men glory in their riches ,
even the day of the declaration of the just vengeance of God upon such obstinate and secure Sinners. 3. Let not worldly rich men glory in their riches,
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Lastly, would any man know some sure way how to thriue with great successe in these spirituall riches? let him then amongst other things, especially, remember to pray hard:
Lastly, would any man know Some sure Way how to thrive with great success in these spiritual riches? let him then among other things, especially, Remember to pray hard:
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but that this doctrine may be more fully vnderstood, I propound fiue things. 1. How Christ is conueied into the soule of the faithfull. 2. By what effects he discouereth himselfe to be there. 3. What they get by his comming. 4. What intertainement they ought to giue him. 5. Who haue not Christ in them.
but that this Doctrine may be more Fully understood, I propound fiue things. 1. How christ is conveyed 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.
then Christ begins to manifest himselfe, riding in the Chariot of the word The word (that before was a dead letter) receiueth life by the presence of Christ,
then christ begins to manifest himself, riding in the Chariot of the word The word (that before was a dead Letter) receiveth life by the presence of christ,
seeing now whither he is brought, laments with vnspeakeable groanes his owne sinnes, and the horrible torments hee sees the Sonne of God put to, for his sake:
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:
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and at the same time the spirit of the Sonne working saith, a wide doore is opened, Christ enters in with vnvaluable ioyes, wrought in the heart of the sinner.
and At the same time the Spirit of the Son working Says, a wide door is opened, christ enters in with unvaluable Joys, wrought in the heart of the sinner.
And being rauished, they behold as in a mirrour, the glory of God, and are transformed into the same Image, the spirit of God making them suddainely new Creatures . 2. The conuert now findes a sauour of the things of the spirit:
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. 2. The convert now finds a savour of the things of the Spirit:
and exalts it selfe, and will not leaue till it be brought in subiection, so as the obedience of Christ may haue the vpper hand . 6. The spirit of the Sonne discouers himselfe as a spirit of supplications, by which the tender infant beginnes to learne with holy desires,
and exalts it self, and will not leave till it be brought in subjection, so as the Obedience of christ may have the upper hand. 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 incouragements to speake in Gods language, and by prayer to make knowne his griefes and wants, in the best manner, vttering his affiance in God,
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,
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resolution more and more increasing, both for reformation of sinne, and new obedience. 9. Hee findes himselfe proclaimed free, the prison doore set open, his fetters knocked off, his wounds made by the law healing apace, his depts paid,
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 depts paid,
for Iustification, and for preseruation . 11. The heauenly dewes of spirituall ioyes, often water and refresh his heart in the vse of the meanes, with delightfull peace and tranquility in his heart and conscience .
for Justification, and for preservation. 11. The heavenly dews of spiritual Joys, often water and refresh his heart in the use of the means, with delightful peace and tranquillity in his heart and conscience.
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Lastly, in a holy couenanting with God, his daily purposes and desires are to cleaue vnto God, deuoting and consecrating himselfe and his vowed sacrifices vnto God, in the mediation of Christ.
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 benefites hee hath by the inhabitation of CHRIST, are such as these. 1. GOD is in Christ, reconciling him, not imputing his sinnes . 2. Christ is made vnto him Wisedome, Sanctification, Righteousnesse,
Thirdly, the benefits he hath by the inhabitation of CHRIST, Are such as these. 1. GOD is in christ, reconciling him, not imputing his Sins. 2. christ is made unto him Wisdom, Sanctification, Righteousness,
but hath the seeds and beginnings of all sauing graces. 5. The grace of Christ shall be sufficient against all temptations, by the power of Christ that dwels in him, and as his outward afflictions doe abound,
but hath the seeds and beginnings of all Saving graces. 5. The grace of christ shall be sufficient against all temptations, by the power of christ that dwells in him, and as his outward afflictions do abound,
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as he is Christs , he hath his interest in all the means of saluation. 7. God hath giuen him Christ, how shall hee not with him giue him all other things also ? Finally, eternall life is the gift of God, in, and with Iesus Christ .
as he is Christ, he 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? Finally, Eternal life is the gift of God, in, and with Iesus christ.
I answere, if you liue in the spirit, walke in the spirit , let olde things passe, and all things be new: for if you be in Christ Iesus, you must be new Creatures , the olde conuersation in times past will not now serue turne,
I answer, if you live in the Spirit, walk in the Spirit, let old things pass, and all things be new: for if you be in christ Iesus, you must be new Creatures, the old Conversation in times past will not now serve turn,
Why should a Christian feare any want, that carrieth a Mine of treasure within his owne breast? And what a shame is it that wee grow not exceeding rich, seeing there is nothing but Faith and Prayer will get it ? and why should we feare eyther tribulation, or persecution, or paine,
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? and why should we Fear either tribulation, or persecution, or pain,
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or perill, seeing this is our victory, euen our faith, and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs, and liues in vs ?
or peril, seeing this is our victory, even our faith, and we Are assured that in the end we shall be in all these things more then conquerors through him that loves us, and lives in us?
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and if the Lord giue thee a tender and a harmelesse heart, watch with all carefulnesse that thou bee not beguiled from the innocent simplicity that is in Christ Iesus .
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 Iesus.
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The consideration hereof should allure vs to the continuall thought of Heauen, and to a feruent affection after it, striuing to expresse our hope of Heauen, by a conuersation that tends to glory and immortalitie:
The consideration hereof should allure us to the continual Thought of Heaven, and to a fervent affection After it, striving to express our hope of Heaven, by a Conversation that tends to glory and immortality:
and to this end wee should be importunate with the Lord, to shew vs this glory by the spirit of reuelation, that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world, with a serious contemplation of our right, in Iesus Christ, to this admirable glory, that is to be reuealed.
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 tentations and afflictions of this world, with a serious contemplation of our right, in Iesus christ, to this admirable glory, that is to be revealed.
and receiue them into our heartie and inward societie, and to vse them as such, as we are assured are the heires of more glory then this world is worth:
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 then this world is worth:
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If they continue constant, by the power of the word, they will be made fit to be presented in some measure of ripenesse and perfection, vnto God, in Iesus Christ.
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 Iesus christ.
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, vnder which many times it lay disgraced.
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.
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There are foure things may be obserued here, which tend to expresse the honour of the ministery in this place. 1. They are as it were, the Lords high treasurers, to dispense the riches of the kingdome of Iesus Christ.
There Are foure things may be observed Here, 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 Iesus christ.
And if such an office bee in such request vnder earthly Princes, what is it to be so honoured of the Prince of all Princes? All the world is beholding to the ministery,
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,
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yea, the Lord by them doth as it were, particularly inrich all Christians. 2. This honour of publishing the Gospell, is now taken from the very Angels, and giuen to them:
yea, the Lord by them does 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:
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And these three little words expresse diuersly the duty of Ministers. 1. they must preach, that is plaine. 2. they must preach diligently, which may bee gathered from the expressing of it in the present-tence:
And these three little words express diversely 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 tense:
and such are they that care not couertly to contradict the maine Doctrines of Christ, or else bend themselues in their whole ministery to strengthen the hands of the wicked,
and 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,
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or it is not diligently, or they preach not Christ crucified (they teach not soundly the doctrine of mortification) or they preach not Christ risen againe:
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:
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Admonishing them that are out of the way: teaching them that are in the way. Some thus: Admonishing them that are ignorant: teaching them that haue knowledge. Some thus:
Admonishing 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:
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Admonishing about things to be done: teaching about things to be knowne. Some thus: Admonishing to stirre affection: teaching to informe the vnderstanding.
Admonishing about things to be done: teaching about things to be known. some thus: Admonishing to stir affection: teaching to inform the understanding.
Admonishing, that is, checking, rebuking, warning the ignorant, wandring, wayward, sloathfull, dull, or prophane hearers both about things to be done and knowne:
Admonishing, that is, checking, rebuking, warning the ignorant, wandering, wayward, slothful, dull, or profane hearers both about things to be done and known:
Thirdly, preaching may be said to admonish in diuers respects. 1. the very sending of the Word preached to any place, is a warning to men to looke to themselues, and repent :
Thirdly, preaching may be said to admonish in diverse respects. 1. the very sending of the Word preached to any place, is a warning to men to look to themselves, and Repent:
for then is the Axe laide to the roote of the Tree . 2. Because preaching doth set before vs such examples as doe admonish . 3. Because by it Christ secretly smites the earth, that is, the consciences of carnall men, that are so glued to the earth :
for then is the Axe laid to the root of the Tree. 2. Because preaching does Set before us such Examples as do admonish. 3. Because by it christ secretly smites the earth, that is, the Consciences of carnal men, that Are so glued to the earth:
many a time is their hearts smitten, that the world little knowes of; but especially, by preaching are the publike abuses in the liues of men publikely reproued.
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.
and wee know not how soone wee may be arrested with iudgement. 3. Thou maist by stubbornesse prouoke the Lord so much, that in his very iudgement hee may set a continuall edge vpon the word, to rebuke thy conscience,
and we know not how soon we may be arrested with judgement. 3. Thou Mayest by Stubbornness provoke the Lord so much, that in his very judgement he may Set a continual edge upon the word, to rebuke thy conscience,
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so as rebukes being now turned into a punishment, the Lord may consume thee by them, eating vpon thy conscience as a moth , till hee haue wearied thee with his secret buffets and terrours,
so as rebukes being now turned into a punishment, the Lord may consume thee by them, eating upon thy conscience as a moth, till he have wearied thee with his secret buffets and terrors,
and cannot be cured . 5. The Lord may be so much incensed by sinnes of this kinde, that at length there will be no remedy: as hee was by the Iewes, 2 Chron. 36. .
and cannot be cured. 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 Iewes, 2 Chronicles 36..
as these places show, Psal. 141.5.6. Iob. 5.15.16.17. & 36.8. to 16. Prou. 28.13. Teaching. ] This is the second part of preaching: this also is absolutely necessary:
as these places show, Psalm 141.5.6. Job 5.15.16.17. & 36.8. to 16. Prou. 28.13. Teaching. ] This is the second part of preaching: this also is absolutely necessary:
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Euery man. ] This is againe added, and not without reason: for it imports: First, that euery man is bound to liue vnder some teaching and admonishing Ministerie.
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 Ministry.
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but will finde out the sinnes of all men, &c. We see by experience that this is the sore in many mindes, that either the Preacher should meddle with no body,
but will find out the Sins of all men, etc. We see by experience that this is the soar in many minds, that either the Preacher should meddle with no body,
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Fourthly, they cannot preach in the wisedome of God, if they hunt after and effect that which the Apostle cals the wisedome of words : or excellency of words .
Fourthly, they cannot preach in the Wisdom of God, if they hunt After and Effect that which the Apostle calls the Wisdom of words: or excellency of words.
This should teach the people so to order themselues towards their Ministers, that they might haue incouragement to goe to God, either for them, or with them.
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.
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To this purpose they should honour them, maintaine them, obey them, shew their hearts and states to them, &c. And woe is vnto them that despise Gods Ministers, or discourage them;
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 God's Ministers, or discourage them;
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so Heb. 5. vlt. Secondly, as to be vpright is accepted with God for perfection, by the benefit of the Couenant of Grace, and the Intercession of Christ:
so Hebrew 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 there is perfection in Doctrine, Heb. 6.1. In Faith, Iames 2.22. In Hope, 1. Pet. 1.13. In loue, 1 Iohn 4.18. & Iohn 17.23. In Vnderstanding, 1 Cor. 14.20.
Thus there is perfection in Doctrine, Hebrew 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.
Fourthly, hee hath renounced the world, denied himselfe, and consecrated his life to God, Rom. 12.12. Fiftly, he will not be carried away with euery winde of Doctrine, but will acknowledge and follow the truth, with all constant vnmooueablenesse, Ephes. 4 13.14. Sixtly, he presseth after perfection, forgets what's behinde, and lookes to the marke of the high price of his calling, labouring to finde out the vertue of Christs death and Resurrection, Phil. 3.13.14.15.10.9. Seauenthly, 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 worke, Iames 1.4. Tenthly, he sinnes not in word, Iames 3 12. Eleuenthly, he keepes the word, 1 Iohn 2.5. Twelfthly, he is setled in the loue of God, and hath not feare but boldnesse, 1 Iohn 4.17.18. Euery man. ] Euery true Christian might be made a strong Christian, which may serue for great humiliation to such as hauing the meanes, haue neglected so great grace or measure of it.
Fourthly, he hath renounced the world, denied himself, and consecrated his life to God, Rom. 12.12. Fifty, he will not be carried away with every wind of Doctrine, but will acknowledge and follow the truth, with all constant vnmooueablenesse, Ephesians 4 13.14. Sixty, 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 death and Resurrection, Philip 3.13.14.15.10.9. Seauenthly, he hath a Plerophory or full assurance of the will of God towards him, Col. 4.12. Eighth, he can digest the Stronger Doctrines of Religion, Hebrew 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 John 4.17.18. 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.
and borne, if wee had attended the meanes, and seriously laboured to redeeme the time? wee might many of vs haue beene Teachers, that now need to be Catechised.
and born, 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.
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In Iesus Christ. ] All that supposed perfection that is out of Christ Iesus, is not worth seeking after, whatsoeuer carnall men propound vnto themselues, concerning the worth of their owne proiects,
In Iesus christ. ] All that supposed perfection that is out of christ Iesus, is not worth seeking After, whatsoever carnal men propound unto themselves, Concerning the worth of their own projects,
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And contrariwise all true perfection is in CHRIST which should so much the more comfort fearefull Christians, seeing their perseuerance and the perfecting of grace begunne, is in him, it is his office to see it performed,
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,
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Lastly, it should teach vs in all our wants to seeke to Christ, in the vse of all meanes appointed by him, to giue or confirme grace, waiting vpon him with Faith and Prayer.
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.
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and blessing, and protection, &c. But I take it as it is here, Whereunto: and so it may bee referred either to the Exhortation in the three and twentieth Verse,
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,
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It is not enough to know how to preach Sermons, but it must tend nor onely to beget men vnto Christ but also to build them vp, which is a wonderfull hard worke,
It is not enough to know how to preach Sermons, but it must tend nor only to beget men unto christ but also to built them up, which is a wonderful hard work,
for it is the ordinary meanes to saue mens soules, and to beget Faith: and in as much as there are daily still to be added to the Church, therefore still the meanes is to be vsed, besides the secret iudgement of God in the induration of the wicked,
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, Therefore still the means is to be used, beside the secret judgement of God in the induration of the wicked,
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and more neede it is, the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience, which arise in the soules of Gods people:
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:
What shall I say? our very Calling needes direction out of the word, and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applied to vs:
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:
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the godly are to bee incouraged in well-doing, and that continually; and wee all neede to be called vpon daily, for reformation and preuention of sinne.
the godly Are to be encouraged in welldoing, and that continually; and we all need to be called upon daily, for Reformation and prevention of sin.
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And no question hee knew how vnable the meanes was to worke without Gods blessing. Further, it is certaine, that such holy men as hee, sought Gods blessing by prayer,
And no question he knew how unable the means was to work without God's blessing. Further, it is certain, that such holy men as he, sought God's blessing by prayer,
And besides, the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God, whereas wee are estranged by our corruptions,
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, hee was humble, and not conceited of his owne gifts, and had consecrated himselfe,
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,
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and when the Lord hath gotten him Labourers, it is his working, that they can get fit Meditations and Affections into their hearts in priuate, and fit vtterance in publike:
and when the Lord hath got him Labourers, it is his working, that they can get fit Meditations and Affections into their hearts in private, and fit utterance in public:
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First, By alleaging more reasons, v. 1. 2. 3. Secondly, by prolepsis, remouing sundry obiections, v. 4. 5. 6. 7. There are three reasons to presse them to care of perseuerance in the doctrine they had receiued:
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 deliuerie and defence of the Gospell, in these words, I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh, vers. 1. The second reason is taken from the effects of the Gospell, and they are two: 1. consolation, that your hearts might be comforted:
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:
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2. Sublimitie, to the ackowledgment of the mysterie of God euen 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 obiections followes.
2. Sublimity, to the acknowledgment 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.
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Concerning holy life, there is first a precept, walke on. secondly, a rule after which that precept is to be squared, viz as yee haue receiued the Lord Iesus Christ.
Concerning holy life, there is First a precept, walk on. secondly, a Rule After which that precept is to be squared, videlicet as ye have received the Lord Iesus christ.
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Concerning faith, there is first a precept, they must be rooted built vp, and stablished. secondly, a rule, as they had been taught. And thus of the exhortation:
Concerning faith, there is First a precept, they must be rooted built up, and established. secondly, a Rule, as they had been taught. And thus of the exhortation:
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First, hee setteth downe the matter from which he dehorts, v. 8. Secondly, he giues six reasons to confirme the dehortation, from verse. 9. to 16. Thirdly, he concludes and that seuerally from v. 16. to the end.
First, he sets down the matter from which he dehorts, v. 8. Secondly, he gives six Reasons to confirm the dehortation, from verse. 9. to 16. Thirdly, he concludes and that severally from v. 16. to the end.
In the 8. verse he sets downe three thinges from which he dehorts. 1. From Philosophie, which he calls vaine deceits. 2. From traditions of men. 3. From the ceremonies of Moses, which he calls the rudiments of the world.
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 dwels all the fulnes of the God-head bodily, v. 9. where note an excellent description of Christ;
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;
3. Because we are compleat in Christ, without any of these thinges, v. 10. Here note the persons, yee, the time, are, the benifit, compleat, the author, Christ, the limitation, in him.
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.
This reason is propounded, v. 11. & confirmed by prolepsis, v. 12. Concerning Circumcision without hands, fiue thinges are to be noted. 1. the persons, yee. 2. the time, are. 3. the manner, set downe negatiuely, without hands. 4. the form of it, affirmitiuely, putting off the bodie of the sins of the flesh.
This reason is propounded, v. 11. & confirmed by prolepsis, v. 12. Concerning Circumcision without hands, fiue things Are to be noted. 1. the Persons, ye. 2. the time, Are. 3. the manner, Set down negatively, without hands. 4. the from of it, affirmitiuely, putting off the body of the Sins of the Flesh.
Sol. It was not, which he shewes to be true, both in respect of mortification, buried with him, and in respect of viuification, raised vp together with him by baptisme, which is amplified by setting downe what is required in them to whom baptisme is thus effectuall, viz. the faith of the operation of God.
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 helpe vs in miserie, nor further to happinesse, when we want it, v. 13. The words in themselues expres a two fold estate of Christians,
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 two fold estate of Christians,
First, what they are by nature, and so 1. they were dead in actuall sinnes. 2. they were in the vncircumcision of the flesh, in respect of originall sinne.
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.
6. Because Christ hath cancelled the Chyrographie that was against vs, which were these ceremonies, v. 14. 15. concerning these, two things may be noted. 1. what the ceremonies were in themselues. 2. how the Church was discharged of them.
6. Because christ hath canceled the Chirography 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.
In the conclusion against ceremonies, note 1. the thinges which are named to be abrogated, viz. the respect of meats and drinks. 2. of times, which are threefold, 1. daies. 2. moneths. 3. Sabbaths, these are the things, v. 16. The reason is v. 17. because these are but shadowes of things to come, and the body is Christ.
In the conclusion against ceremonies, note 1. the things which Are nam 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 philosophie, note first the thing which in speciall hee reasons against, viz. Angell-worship. Secondly, the reasons by which he condemnes them that brought it in, 1. they did it hypocritically, vnder pretence of humblenes of mindes. 2. they did it ignorantly, aduancing themselues in things they neuer saw.
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 minds. 2. they did it ignorantly, advancing themselves in things they never saw.
Laid downe in these words, not holding the head amplified by a digression into the praises of the mysticall body of Christ, 1. for ornament furnished. 2. for vnion, knit together by ioynts, and bands.
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 bans.
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In the conclusion against traditions, obserue, first the matter condemned, why are yee burthened with traditions, amplified by the kinds, touch not, taste not, handle not, v. 21. Secondly, the reasons, 1. yee are dead with Christ, v. 20. 2. Yee are dead from the rudiments of the world, therefore much more from traditions. 3. They are burthens. 4. The matter of them is light,
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,
But yet he censures them two wayes. 1. It is but a shew all this. 2. It with-holdeth the honour due vnto the bodie, neither haue they it in any estimation to satisfie the flesh. v. 23.
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.
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and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued.
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.
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and as the benifits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you, in the infallible and full perswasion of vnderstanding which you haue felt,
and 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 if you thinke that this discourse implies that I dislike you, know that I do truly reioyce to heare of your good order of life, both publike and priuate,
and 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,
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Now if you aske me at once what is the summe of all I would haue you to doe, I answere that as concerning holy life, I would haue you walke on in the same manner as yee haue receiued CHRIST hitherto.
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, I would haue you by all meanes to seeke to to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue beene taught,
And for matter of faith, I would have you by all means to seek to to be further rooted and built up and established in the assurance of faith accordingly as you have been taught,
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And thirdly, of the ceremonies of Moses, which were things at first brought in to bee as the A. B. C. or alphabet to traine vp the people of GOD in the principles:
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:
Besides there is such an infinite fulnesse in CHRIST, by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature, that we need not seeke to any thing else but only vnto CHRIST.
Beside there is such an infinite fullness in CHRIST, by reason of the divine nature that dwells by an unexpressible Union in the humane nature, that we need not seek to any thing Else but only unto CHRIST.
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And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall, seeing in CHRIST yee haue receiued that which was signified by circumcision;
And to speak yet more expressly what should you do with circumcision or any part of the law ceremonial, seeing in CHRIST ye have received that which was signified by circumcision;
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but by the finger of the spirit of GOD: which stands in the mortification of that bodie of sinnes, which yee were guiltie of while yee were in the flesh,
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 Flesh,
And if you say that Abraham had the circumcision without hands, and yet was circumcised in the flesh, I answer, that we haue baptisme instead of that circumcision, and therefore need it not:
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:
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and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST, which all they attaine vnto that haue the faith of GODS operation, that is, that can beleeue that which GOD by his power will do what he promiseth in baptisme, grounding their faith vpon the resurrection of CHRIST from the dead.
and the rather Because Baptism does 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 promises in Baptism, grounding their faith upon the resurrection of CHRIST from the dead.
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And the rather because our Sauiour hath not only cancelled them, but he hath spoyled the Diuels which had power to execute the forfeitures of these bonds, I say both in himselfe on the crosse,
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,
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And lastly for traditions, I wonder at it you should be clogged with them, seeing you are deliuered from them in the death of CHRIST, and they are not so honourable as the ceremonies of Moses, but are vile burthens.
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.
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It is true, they find out many faire pretences to blind mens eyes withall, as that heereby wee shew speciall Zeale to GOD in doing more then hee commandeth,
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 then he commands,
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vers. 11. Of the circumcision of Christ. vers. 11. Ten reasons why Christ was circumcised. vers. 11. Christians buried in three respects while they liue.
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. 13. Of the vncircumcision of the flesh, vers. 13. Of quickning and our new birth, the meanes, necessity, prerogatiue and signes of it Of forgiuenesse of sinnes.
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.
The second reason is from the effects of the Gospell, viz. consolation and loue, vers. 2. The third reason is from certaine adiuncts of the Gospell, viz. certaintie, sublimitie, and perfection, vers. 3.2.
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.
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In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued, by shewing his great care and daily strife for them and their good.
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.
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But sure it is, Ministers shall hardly euer profit the people, or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine,
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,
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and the ministerie of Gods seruants proues effectuall and powerfull, there will follow some stirre and opposition, there will be a conflict and strife.
and the Ministry of God's Servants Proves effectual and powerful, there will follow Some stir and opposition, there will be a conflict and strife.
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Yet hence also may begathered, that the grace of the Gospell is excellent, and worthy the hauing, else there would not be so much adoe to hinder it. What great conflict or fighting.
Yet hence also may begathered, 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.
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] NONLATINALPHABET the originall word is diuersly rendred: some render it care or solicitude, some danger; sometimes it signifies a race, as Heb. 12.1. sometimes it signifies only to striue:
] the original word is diversely rendered: Some render it care or solicitude, Some danger; sometime it signifies a raze, as Hebrew 12.1. sometime it signifies only to strive:
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if they be bold to speake the Gospell of God, it will be with much contention: if they discharge the trust God hath put in them, not pleasing men but God that trieth the hearts , warre they must, this is their comfort, it is a good warfare , and a good fight :
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, war they must, this is their Comfort, it is a good warfare, and a good fight:
Besides, the flesh both in Ministers and people will lust and striue against the spirit; a Minister should haue something to doe to beate downe his owne flesh .
Beside, 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.
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and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell, in as much as the word would restraine the excesse of their pleasures and cares of life; yea the ciuill honest men of the world,
and particularly both worldlings and Epicureans 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,
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yet let once their inward corruption bee ransacked, or their speciall euils powerfully vnmasked, they will become like horses and mules, they wil strike at all that crosseth the praise of their quiet estate.
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.
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For howsoeuer by Gods singular mercie amongst vs in this Nation, by the lawes of the Kingdome, preaching is both established and protected with honour,
For howsoever by God's singular mercy among us in this nation, by the laws of the Kingdom, preaching is both established and protected with honour,
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yet because in practise people of all degrees tend to libertie, and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time:
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:
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hence it is that such as serue the humours of men, and run in the current or prophanenesse, doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching.
hence it is that such as serve the humours of men, and run in the current or profaneness, do every where take all advantages to disgrace painful and godly Preachers and preaching.
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Besides, such is the hellish spight and rage of Papists and popish persons in all places, that in imitation of their holy father, who is noted to oppose and exalt himselfe , they, especially the locusts among them are as horses prepared to the battle ,
Beside, 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, they, especially the Locusts among them Are as Horses prepared to the battle,
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Now if any aske how Paul, and so euery faithfull Minister doth fight against these: I answere, that as the aduersaries are diuers, so their fight is diuers also.
Now if any ask how Paul, and so every faithful Minister does fight against these: I answer, that as the Adversaries Are diverse, so their fight is diverse also.
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For against there owne flesh they fight, by renouncing the world, and the care or confidence in wordly hopes, making profit and credit stoop to the calling of God.
For against there own Flesh they fight, by renouncing the world, and the care or confidence in wordly hope's, making profit and credit stoop to the calling of God.
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2. Against the temtations of Satan and the many obiections by which he labours to discourage or hinder them, they fight by care, that is, by a daily studie, deuising how to aduantage the good of the Churches, deuoting their best desires for the peoples good.
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 peoples good.
4. They fight against the corruptions and abuses of the time, by reproofes and the denuntiation of the threatnings of Gods word. 5. They wrestle and fight euen in prayer to God, and so they fight by complaining against the iniuries of wicked men,
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, and so they fight by complaining against the injuries of wicked men,
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The consideration of this fight, may first awaken carlesse Ministers, in as much as they proportion out such a course of preaching as they can escape blowes, it giues iust cause of suspition that they are combined with the enemies, in that they are let alone and not opposed.
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 enemies, in that they Are let alone and not opposed.
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doe your Ministers so many waies labour and striue for you, and shall not you striue for them, by apologie, prayer, care and all waies of iust defence?
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?
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I would you knew ] Q. Why was the Apostle so desirous they should know, his care, patience, fighting &c. for them? Answ. There might be greate cause of it. 1. To remoue all conceit that he did not respect them. 2. To incourage them to constancie in that doctrine for which he suffered so much. 3. It might arme them with patience to suffer,
I would you knew ] Q. Why was the Apostle so desirous they should know, his care, patience, fighting etc. for them? Answer 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,
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For you and for them of &c. ] There were two sorts of godly men in the Apostles times. 1. such as were conuerted mediately by the Apostles, in their owne persons. 2. such as were conuerted by others sent of the Apostles, The Apostle here shewes he loues these latter as well as the former.
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.
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And we see here we are bound to desire and indeuour the good of the absent Saints as well as the present, we may fight for the absent, by prayer, by apologie, by our sufferings,
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,
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For them of Laodicea. ] Though there were many Cities of this name, yet I thinke this is the Laodicea mentioned Reuel. 3. If the estate of these Laodiceans be well marked as it is there described, we may obserue, That in matters of religion and Gods worship, they were neither hot nor colde, That they thought they had as good hearts to God as any, that they were in loue with no sauing grace, that they were vtterly ignorant of the doctrine of their miserie, that they would take no paines either about iustification or sanctification, &c. yet no doubt God had his remnant among these, Christ was Amen in this Church, he did faithfully performe his promises,
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 hight nor cold, That they Thought they had as good hearts to God as any, that they were in love with not 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,
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Certainely it is one thing should make vs willing to die, because then wee shall see the Worthies of the Lord, face to face; if so much greefe, Act. 20. because they should see Pauls face no more, then what ioy shall it be when we shall sit downe in the kingdome of heauen, with Abraham, Isaac and Iacob.
Certainly it is one thing should make us willing to die, Because then 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, then what joy shall it be when we shall fit down in the Kingdom of heaven, with Abraham, Isaac and Iacob.
VERS. 2. That their hearts might bee comforted and they knit together in loue, and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ.
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.
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This is the fruit of the care and earnest strife of godly Teachers in their painefull labours of the Gospell, that it breeds much comfort in the hearts of Gods people,
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 they must needes be without comfort, for they are without God and Christ, and the promises, and communion with the godly, which are the wells of comfort:
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:
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besides by reason of the vaile of ignorance, their soules sit in darknes: and what comfort can they haue in such a continued spirituall night of darknes? neither will the disorder of their affections, passions or lusts, suffer their hearts to enioy any true ease or rest,
beside by reason of the veil of ignorance, their Souls fit in darkness: and what Comfort can they have in such a continued spiritual night of darkness? neither will the disorder of their affections, passion or Lustiest, suffer their hearts to enjoy any true ease or rest,
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and a great gyant with a speare, running vpon his necke, and a flame burning vpon him round about, do you imagine this man could be solaced in this destresse, with bringing him strawes or trifles to play withall? Alas,
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 destresse, with bringing him straws or trifles to play withal? Alas,
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and what is his danger, as these places shew, whence these comparisons are taken, Iob 18.18.7.8. & 20.24.15. & 15.20.21.26.30. certainely heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vpon wicked men being impenitent:
and 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 misery's shall be removed out of the Way so as they should not fallen upon wicked men being impenitent:
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and stand vp from the dead that Christ may giue them light? and shall not our bowels turne within vs, to thinke of this comfortles distresse of so many thousand soules? And will the rebellious world still rise vp against the messengers of God, that giue them warning of their miseries? shall he still be made to sinne in the word,
and 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 misery's? shall he still be made to sin in the word,
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The Gospell brings ioy, because it brings knowledge, which refresheth the minde, as the light doth our senses, it comforts as it reviues Gods fauour in Christ:
The Gospel brings joy, Because it brings knowledge, which refresheth the mind, as the Light does our Senses, it comforts as it revives God's favour in christ:
how can it be but comfort, when it giues the Spirit, which is the Comforter: and it is a daily refreshing against the guilt of sinne and the afflictions of life, it shewes mortalitie and the hope of glory to come;
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;
but where mens hearts are turned to God, it is perfect, it is of excellent and exquisite vse, it is good for all occasions, it will direct in all our wayes, and comfort in all distresses.
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.
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Ob. But can it be that the word should fit my turne, to serue for my particular occasion, of need, of direction and comfort? Sol. Yes, the statutes of the Lord are right, and out of the fitnes they haue to our estates, they greatly reioyce the heart.
Ob. But can it be that the word should fit my turn, to serve for my particular occasion, 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 might not the hearts of men be delighted with other things, and mans estates made happie with other treasures? Sol. No, it is more to bee desired (the word is) then fine gold, yea then much fine gold, sweeter also then hony and the hony-combe.
Ob. But might not the hearts of men be delighted with other things, and men 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, Sweeten also then honey and the honeycomb.
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Fiftly, Gods seruants should bee admonished from hence, to expresse the power of the word in their carriages, that the world might see and know there is wonderfull comfort and contentment in following the Word.
Fifty, 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.
Many want assurance, and therfore no wonder though they reioyce not with those vnspeakable ioyes, which are companions of faith and the loue of Christ only .
Many want assurance, and Therefore no wonder though they rejoice not with those unspeakable Joys, which Are Sodales of faith and the love of christ only.
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There are seuen inconueniences of an vncomfortable heart. 1. It is exceeding liable to temptations. 2. It is vnder the raigne of continuall vnthankfulnesse. 3. It is easily perplexed with euery crosse;
There Are seuen 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 efficacie of all Gods ordinances. 5. It is accompanied with strange infirmities, in doing good duties. 6. It is vsually barren in the very disposition to doe good. 7. It prouokes God to anger, Deut. 28.47. Being knit together in loue. ]
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, Deuteronomy 28.47. Being knit together in love. ]
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the subiect or seat of it is the heart, yet not euery heart, but a pure heart, 1 Tim. 1.5, The effects are a heauenly comfort in the Gospell, with all the fruits of it.
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.
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and 2, 1. If thy loue to Gods children be right, 1. it is diligent , 2. in things indifferent it doth not willingly offend , 3. it will couer a multitude of sinnes ,
and 2, 1. If thy love to God's children be right, 1. it is diligent, 2. in things indifferent it does not willingly offend, 3. it will cover a multitude of Sins,
That this holy and religious loue might be preserued amongst Christians, diuers rules must be obserued. 1. Men must not so much respect their owne earthly things . 2. Men should labour with all meeknesse for vnion in iudgement, without all contention and vaine glorie . 3. Men must take heede of reioycing in the euils one of another . 4. Men must get more patience to suffer longer, and vpon more occasion . 5. Wee should with all possible care endeuour to encrease in knowledge, and sense of Gods loue,
That this holy and religious love might be preserved among Christians, diverse rules must be observed. 1. Men must not so much respect their own earthly things. 2. Men should labour with all meekness for Union in judgement, without all contention and vain glory. 3. Men must take heed of rejoicing in the evils one of Another. 4. Men must get more patience to suffer longer, and upon more occasion. 5. we should with all possible care endeavour to increase in knowledge, and sense of God's love,
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and vnion, and amity, and societie. 1. With such as are open enemies to the truth, by Infidelity or Idolatrie . 2. With men that liue in notorious wickednesse and prophanenesse, such as are Atheists, swearers, drunkards, adultererers, vsurers, &c. 3. With scandalous brethren, that make shewes of religion,
and Union, and amity, and society. 1. With such as Are open enemies to the truth, by Infidelity or Idolatry. 2. With men that live in notorious wickedness and profaneness, such as Are Atheists, swearers, drunkards, adultererers, usurers, etc. 3. With scandalous brothers, that make shows of Religion,
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and speake euill of the way of righteousnesse . 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 truely feare God . 6. With such professors of religion that liue idly,
and speak evil of the Way of righteousness. 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. 6. With such professors of Religion that live idly,
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and in that respect walke inordinately, and will not be reclaimed, but in that respect liue offensiuely . 7. With such as openly refuse to obey the sayings and censures of Gods seruants .
and in that respect walk inordinately, and will not be reclaimed, but in that respect live offensively. 7. With such as openly refuse to obey the sayings and censures of God's Servants.
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Now if we obserue in our owne times who they are that are that are disturbers of the Church and vnitie amongst true Christians, wee shall finde foure sorts of men may bee iustly taxed with this greeuous fault. 1. Papists and halfe-Papists, these in all places labour to hinder the progresse of the Gospell,
Now if we observe in our own times who they Are that Are that Are disturbers of the Church and unity among true Christians, we shall find foure sorts of men may be justly taxed with this grievous fault. 1. Papists and half-papists, these in all places labour to hinder the progress of the Gospel,
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and to aduance their owne aspiring ends, then to blaze and enlarge, and with bitter exaspirations to proclaime that heauie rent and dissent of opinion, that hath diuided the sonnes of the same mother. 3. Men of flagitious and wicked life:
and to advance their own aspiring ends, then to blaze and enlarge, and with bitter exaspirations to proclaim that heavy rend and dissent of opinion, that hath divided the Sons of the same mother. 3. Men of flagitious and wicked life:
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and cause God by his iudgement to afflict his owne Israel. 4. Sectaries and humorous persons, that out of their hellish pride, despise all the assemblies of Gods people,
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,
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if we be not ioyned to Christ, we doe in vaine pleade our loue to men. 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie;
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 third and last reason is taken from the adiuncts of the Gospell, which doe more and more appeare by the power of it, in the paines of Gods faithfull seruants: and thefe are three;
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 God's faithful Servants: and thief Are three;
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The Gospell is certaine two wayes: 1. In it selfe, 2. in the infallibility & stedfastnesse of the perswasion of the Elect. In it selfe the Apostle had good reason to say so;
The Gospel is certain two ways: 1. In it self, 2. in the infallibility & steadfastness of the persuasion of the Elect. In it self the Apostle had good reason to say so;
and confirmed in all ages by the Prophets, &c. But in this place it is considered in the certainty of the perswasion of the godly, by faith laying hold vpon it and beleeuing it.
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.
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as these Scriptures euidently proue, 1 Thessal. 1.5. Heb. 6.11. and 10.22. Rom. 4.21. Quest. But are we bound to labour for this full assurance? Answ. We are, Heb. 10. he saith, let vs draw neere in the full assurance of faith :
as these Scriptures evidently prove, 1 Thessal. 1.5. Hebrew 6.11. and 10.22. Rom. 4.21. Quest. But Are we bound to labour for this full assurance? Answer We Are, Hebrew 10. he Says, let us draw near in the full assurance of faith:
There are 7. things wherein this assurance hath been imployed. 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 libertie in things indifferentm. 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules,
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 indifferentm. 3. There is a full assurance requisite unto the persuasion of the truth of their ministeries to whom we Subject our Souls,
as the originall word imports, 2 Tim. 4.5.17. 4. We must be fully assured of the doctrine of the Religion that we professe. 5. There is a full assurance of the hope of a better life . 6. There is a full assurance sometimes in speciall and particular persons,
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. 6. There is a full assurance sometime in special and particular Persons,
Now there are seuen properties or signes of a plerophorie or full assurance of faith. 1. It will receiue the word in affliction with much ioy . 2. It will not bee carried about with every winde of doctrine . 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life:
Now there Are seuen properties or Signs of a plerophory or full assurance of faith. 1. It will receive the word in affliction with much joy. 2. It will not be carried about with every wind of Doctrine. 3. It is Industria and laborious in the duties of love to God's children 4. It is unrebukable and full of innocence and integrity of life:
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it cannot possibly stand with any presumptuous sinne . 5. It will giue glorie to God against all sense and reason . 6. It mortifies and extinguisheth all headstrong affections . 7. It is carried with full sailes vnto holy duties (for so the word signifies) and is fruitfull in good workes. 8. It is able to admonish .
it cannot possibly stand with any presumptuous sin. 5. It will give glory to God against all sense and reason. 6. It Mortifies and extinguisheth all headstrong affections. 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.
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and vnbeleefe, carefully discerning and reiecting the obiections of Sathan and the flesh, consulting daily with such as haue the ouersight of our soules.
and unbelief, carefully discerning and rejecting the objections of Sathan and the Flesh, consulting daily with such as have the oversight of our Souls.
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and it may serue also to scourge the wanton distempers of carnall Protestants, that against a principle of their owne Religion, will so commonly disgrace the assurance of faith, by saying men cannot be so certaine of their owne saluation.
and it may 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.
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Now our spirituall riches lie, 1. in the word of Christ dwelling in vs , 2. in the spirit of Christ , 3. in works of mercy and liberality , 4. in sufferings and patience, 5. in praiers , 6. in good works , 7. in vtterance and all holy knowledge ;
Now our spiritual riches lie, 1. in the word of christ Dwelling in us, 2. in the Spirit of christ, 3. in works of mercy and liberality, 4. in sufferings and patience, 5. in Prayers, 6. in good works, 7. in utterance and all holy knowledge;
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and withall it should teach them to thinke more highly of poore Christians, that haue the true grace of Christ, whom God hath enriched with faith and holy graces of his spirit.
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.
It gaines the godly more true reputation, then houses, or land, or money could doe. It abounds more to spirituall mercy and well-doing with more sufficiency then outward riches can,
It gains the godly more true reputation, then houses, or land, or money could do. It abounds more to spiritual mercy and welldoing with more sufficiency then outward riches can,
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it is vnto Gods seruants according to their faith, and vnto faith all things are possible: yea, it doth that that all the riches in the world cannot do,
it is unto God's Servants according to their faith, and unto faith all things Are possible: yea, it does that that all the riches in the world cannot do,
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for it will settle a mans heart against all earthly mutations, yea it will make a man stand vndaunted against the rage of tyrants, yea of death it selfe;
for it will settle a men heart against all earthly mutations, yea it will make a man stand undaunted against the rage of Tyrants, yea of death it self;
but hee will still trust in him, yea the Lord is pleased many times to yeeld the victorie to the wrestlings of faith, and accounts it no disparagement to bee ouercome of the faith of his seruants,
but he will still trust in him, yea the Lord is pleased many times to yield the victory to the wrestlings of faith, and accounts it no disparagement to be overcome of the faith of his Servants,
how can it be but great riches, when it brings a man the assured pardon of all his offences? and how doth it establish the heart of a man in his religion, more then ten thousand arguments or volumes of controuersies? Thus of the adiunct certainty;
how can it be but great riches, when it brings a man the assured pardon of all his offences? and how does it establish the heart of a man in his Religion, more then ten thousand Arguments or volumes of controversies? Thus of the adjunct certainty;
onely let vs from the repetition of it here, be confirmed in this, neuer to trust the iudgement of carnall persons, in matters of godlinesse and saluation,
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,
but we must acknowledge it, euen by an outward profession of our faith in Christ, and our consecration of our selues, to the worship and knowledge of God.
but we must acknowledge it, even by an outward profession of our faith in christ, and our consecration of our selves, to the worship and knowledge of God.
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3. From coherence wee may know, that as men grow in faith and loue, so they will be more and more settled in the doctrine of the persons of the Trinitie, tis such a mysterie as is reuealed by degrees,
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, this such a mystery as is revealed by Degrees,
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as holinesse and other sauing knowledges increase in vs. 4. That wee neuer rightly know God till we know Christ, Matth. 11.27. 1 Ioh. 2.23. 5. Wee may hence obserue the miserie of all vnregenerate men, they neither know God nor Christ aright.
as holiness and other Saving knowledges increase in us 4. That we never rightly know God till we know christ, Matthew 11.27. 1 John 2.23. 5. we may hence observe the misery of all unregenerate men, they neither know God nor christ aright.
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Againe, if there bee any such treasures in Christ and the Gospell, wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospell,
Again, if there be any such treasures in christ and the Gospel, we may conclude it is not in vain to devote our selves to the knowledge of christ in the Gospel,
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Further, wee neede not doubt but that all things needfull to saluation and happinesse, are contained in the word, heere are treasures of wisdome and knowledge, wee neede no traditions nor inuentions of men, nor decrees of Popes &c. The vbiquitaries abuse this place, to prooue a reall communication of the properties of the diuine nature to the humane.
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 a real communication of the properties of the divine nature to the humane.
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yet it is not necessarie to vnderstand it of all knowledge in generall, but of that which is needfull for the saluation of the Elect. 4. If of all knowledge,
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,
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yet the Apostle saith not that it is in the soule of Christ, but in Christ. 5. If in the soule, what wisdome? not increate and infinite, but created wisdome. Thus in generall.
yet the Apostle Says 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.
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and head of the Church, the gift of adoration, with his diuine nature, and the gifts they call habituall, which aboue the measure of men or angels are conferred vpon him.
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.
yet wee haue an head in whom wee haue all fulnesse, and it should bee our course to make vse of this doctrine, by stirring vp our selues daily to lay holde vpon Christ for the supply of our wants out of the riches of his grace.
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 our selves daily to lay hold upon christ for the supply of our Wants out of the riches of his grace.
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And may not this teach vs singlenes of heart, and humility, euen more to seeke to bee good then to seeme to be so? Christ was contented his treasures should bee hidden,
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,
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neither can any Christian be found without the grounds of heauenly wisdome, such wisdome I meane as none of the wisest men in the world could euer attaine,
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,
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WHereas the Colossians might aske, why the Apostle is so large in vrging them to constancie, he shewes in this verse, that it is to preuent the inticements of seducers.
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.
2. It is the vsuall practise of the deuill, when the word hath wrought with any power in any place, to assay by all meanes, to draw away and deceiue the mindes of the people:
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:
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3. If these words be compared with the Apostles exhortation in the 23. verse, of the former chapter, it will appeare manifestly, that one reason why many are deceiued, is there vnsetlednes, in the doctrine of faith and hope:
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 there vnsetlednes, in the Doctrine of faith and hope:
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Pithanalogie, which the Apostle condemns is a speech fitted of purpose, by the abuse of Rhetoricke, to intice and by tickling the affections of men, to please and seduce;
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;
yet many mindes are beguiled, from the power and profit of it, by placing their respects and affections, vpon the wisedome of the words and the affected artificiall frame:
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:
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otherwise there is singular vse both of Logicke and Rhetoricke, when they are applied to set out the wisedome of God in his word, vpholding the hidden depths of the power of the word of God:
otherwise there is singular use both of Logic and Rhetoric, when they Are applied to Set out the Wisdom of God in his word, upholding the hidden depths of the power of the word of God:
the very preaching of the Gospell is exceeding effectuall, when without affectation, men vse their arte, to expresse the natiue force and life of the words of the holy Ghost in scripture:
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:
The deuill were wonderfull simple, if he should thinke, to bewitch men so far, as to beleeue with any confidence, things that had manifest apparance of falshood, that cannot be. Thus in generall.
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 deceiuing of the soules of men, wee may consider three things. 1. The miserabel estate of the soule, that is deceiued,
Now in particular, Concerning the corrupting or deceiving of the Souls of men, we may Consider three things. 1. The miserabel estate of the soul, that is deceived,
The most ordinarie deceiuers, are 1. carnall friends, 2. the Profits and pleasures of life, 3. euill companie, this corrupts like leauen, 4. carnall reason, 5. sinne , 6. but especially corrupt and false teachers .
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, 6. but especially corrupt and false Teachers.
Thirdly, if we would not be beguilde and deceiued, we must looke to three things, 1. we must get a stedfast faith in Iesus Christ, plerophorie or full assurance of Gods fauour is a wonderfull preseruatiue against corruption of doctrine or life. 2. we must constantly cleaue to the meanes,
Thirdly, if we would not be beguiled and deceived, we must look to three things, 1. we must get a steadfast faith in Iesus christ, plerophory or full assurance of God's favour is a wonderful preservative against corruption of Doctrine or life. 2. we must constantly cleave to the means,
contrariwise, so long as we are vnsetled, and want assurance, especially if we liue not vnder the power of the word, we are in continuall danger to be drawne away:
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:
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But if we would haue more aboundant caution for our preseruation, then I will follow the similitude of beguiling amongst men, from whence by comparison, we may learne many things, for our caucion and observation.
But if we would have more abundant caution for our preservation, then I will follow the similitude of beguiling among men, from whence by comparison, we may Learn many things, for our caution and observation.
Men that would thriue in their estates, and would not be beguiled in the world or wronged, obserue most an end, these rules. 1. They will buy such things as are durable, not toyes or trifles:
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:
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and when death comes, if we trust vpon earthly things, wee shall finde our selues deceiued. 2. They will know their commodities themselues that they sell or buy:
and when death comes, if we trust upon earthly things, we shall find our selves deceived. 2. They will know their commodities themselves that they fell or buy:
so should we both for the sinnes wee would part with, and the opinions, or duties, we would purchase. 3. They will know the persons, with whome they deale:
so should 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:
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so should we see all warranted by the scriptures, for other securitie we cannot haue put in that is sufficient if the diuell or the world or corrupt teachers, tempt and intice vs, wee must put them to it, to put vs in securitie from the scriptures, which because they cannot doe, we must wisely reiect them. 5. Men that deale for much, are glad to seeke the protection of some greate men:
so should we 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 doe if we would haue our states safe, wee must propound our doubts one to a nother, especially to our Teachers, that they may resolue vs out of the word of God.
so should we do if we would have our states safe, we must propound our doubts one to a neither, especially to our Teachers, that they may resolve us out of the word of God.
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,
First, they might say, How does 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,
but the Apostle to preuent that, acknowledgeth the praise of their life and faith. A holy minde can reioyce in the good things of those he warneth or reprooueth.
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.
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That there might be order in Common-wealths, God hath set man in authoritie, (for by him Kings raigne and haue their power ) and hath communicated a part of the honour of his owne diuine lawes to their ciuill lawes, viz. That they should binde mens consciences so farre as they are not disagreeing from his word.
That there might be order in Commonwealths, God hath Set man in Authority, (for by him Kings Reign and have their power) and hath communicated 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.
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Besides, hee hath recorded threatnings against the disobedient, and acknowledgeth Magistrates to beare his image, to be as it were Gods by representation, and hee guides them by his spirit for the time, many times qualifying them with gifts,
Beside, he hath recorded threatenings against the disobedient, and acknowledgeth Magistrates to bear his image, to be as it were God's by representation, and he guides them by his Spirit for the time, many times qualifying them with Gifts,
and guiding their mouthes in iudgement, (for a diuine sentence is in the mouth of a King) yea hee himselfe drew a plat-forme of rules for Common-weales, to giue them a taste of gouernment.
and guiding their mouths in judgement, (for a divine sentence is in the Mouth of a King) yea he himself drew a platform of rules for Commonweals, to give them a taste of government.
but to chuse men that feare God and hate couetousnesse, and are men of courage. The feare of God and courage is wonderfully wanting in all sorts of Magistrates.
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.
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Finally, the people out of the obligation of conscience must striue to liue in order, with reuerence and feare yeelding ready obedience and furtherance to those that are placed in authority ouer them.
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.
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so long as they are cureable. Neither may our families be without order; order I say, not only in the duties that concerne the maintenance of the familie,
so long as they Are curable. Neither may our families be without order; order I say, not only in the duties that concern the maintenance of the family,
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In families there must be a care also of reformation: especially that openly prophane persons, only for temporall aduantage, bee not retained or admitted there.
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.
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In the familie also there must bee a daily exercise of patience, humilitie, knowledge, and all other Christian graces, that concerne mutuall edification.
In the family also there must be a daily exercise of patience, humility, knowledge, and all other Christian graces, that concern mutual edification.
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The ciuillest men walke after the way of their owne hearts, yea the most men hate those that are right in their wayes, and are like Dan, that would bite the heeles of such as endeuour to walke in sincerity.
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 heals of such as endeavour to walk in sincerity.
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and corrupt their waies, being of purpose set on by the Diuell, to make a clamorous profession, that so their fall might more dishonour the glorie of an exact and circumspect conuersation.
and corrupt their ways, being of purpose Set on by the devil, to make a clamorous profession, that so their fallen might more dishonour the glory of an exact and circumspect Conversation.
and obserued out of the word that frame and order of settled holy conuersation. There are 10 helpes of order in holy life: 1. knowledge, 2. vprightnesse, that is,
and observed out of the word that frame and order of settled holy Conversation. There Are 10 helps of order in holy life: 1. knowledge, 2. uprightness, that is,
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3. constant diligence, 4. watchfulnesse, 5. contemplation or meditation, 6. prayer, 7. reading the word daily, 8. frequent hearing of the Gospell preached in the power of it, 9. a tender conscience, 10. societie and fellowship with gracious Christians in the Gospell.
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.
1. Men are not reconciled to God, and so not being in Christ, they receiue not influence of grace from Christ to enable them to walke in an holy course. 2. In others tis negligent mortification;
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 this negligent mortification;
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the staine of former sinnes being not washed away, there remaines in them an ill disposition to sinne. 3. Many are ensnared with euill opinions, either in doctrine, (and so errour of life is the scourge of errour in opinion) or else about practise,
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 strictnesse is not required, or it is impossible, or none doe liue so. 4. Many know not what order to appoynt vnto themselues. 5. Many are confirmed in a heart accustomed to euill,
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,
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and they loue some one sinne, wherein they especially breake order. 6. Sathan striues aboue all things to keepe men in a dead sleepe, that they might not awake to liue righteously, or expresse the power of godlinesse. 7. Many are so set in the way of the vngodly, that their very euill society chains them downe to a necessitie of dissolutenes. 8. Many are put out of all order by their daily distempers and disorders in their families.
and they love Some one sin, wherein they especially break order. 6. Sathan 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.
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Now the sinnes of the times are apparant, pride of life, contempt of the Gospell, coldnesse in faith and religion, swearing, profanation of the holy Sabbath, domesticall irreligiousnesse, contention, vsury, whoredome, drunkennesse,
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,
Fourthly, he shall doe wonderfully profitably, if hee would get a catalogue of duties out of the whole law, that directly concerne himselfe in particular, which is very easie (especially by the helpe of some that are experienced) to be distinctly gathered, labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse,
Fourthly, he shall do wonderfully profitably, if he would get a catalogue of duties out of the Whole law, that directly concern himself in particular, which is very easy (especially by the help of Some that Are experienced) to be distinctly gathered, labouring to show all good faithfulness in duties of piety as well as righteousness,
Hence it is, if wee marke it, that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues, either of grace which specially tended to their praise,
Hence it is, if we mark it, that the holy Ghost in diverse Scriptures draws for the people of those times diverse catalogues, either of grace which specially tended to their praise,
But if euer we would goe about the order of our liues, wee must in generall 1. labour to weaken the loue of earthly things. 2. We must resolue to keepe our hearts with all diligence, I meane we must with all care and conscience striue against inward sinnes. 3. We must put on a minde to liue by faith, whatsoeuer befall vs. 4. If we fall, we would speedily recouer our selues by confession and prayer ▪ and not accustome our selues to sinnes either of omission or commission.
But if ever we would go about the order of our lives, 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 us 4. If we fallen, we would speedily recover our selves by Confessi and prayer ▪ and not accustom our selves to Sins either of omission or commission.
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Vpon the consideration of all this, what should we doe, but euen pray the Lord that he would make his way plaine before our face, and direct the workes of our hands ,
Upon the consideration of all this, what should we do, but even pray the Lord that he would make his Way plain before our face, and Direct the works of our hands,
and hold vp our goings in his pathes , that our steps doe not slide? And to this end we should euery one be p••cing and amending his waies, making his paths straight, being ashamed and confounded for all the disorder of our liues past.
and hold up our goings in his paths, that our steps do not slide? And to this end we should every one be p••cing and amending his ways, making his paths straight, being ashamed and confounded for all the disorder of our lives past.
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and ought to be sought. 2. What the nature and properties of it are. 3. What is the cause why the faith of many is not stedfast. 4. What we must doe to attaine it. And lastly concerning vnstedfast faith.
and ought 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.
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And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell, interposed himselfe by an oath to confirme his promise, that by two immutable things, in which it was impossible for God to lie, we might haue strong consolation, which flie for refuge to lay hold vpon the hope set before vs:
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 fly for refuge to lay hold upon the hope Set before us:
An orderly life, especially fruitfullnesse in our places, doth maruellously though secretly, establish and settle a mans heart in faith 1. Cor. 15.58. whereas it is almost impossible, that a barren life should haue much stedfastnes, of assurance;
an orderly life, especially fruitfullness in our places, does marvellously though secretly, establish and settle a men heart in faith 1. Cor. 15.58. whereas it is almost impossible, that a barren life should have much steadfastness, of assurance;
againe, would wee yet further know, how it comes to passe, that some men get such a stedfastnesse aboue many others? Obserue then and you shall finde, that when they finde the pearles of grace,
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,
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they will not liue dayes and weekes in a voluntarie neglect of communion with God, and therefore reape this unmoueablenesse, as the fruit of their daily conuersing with God.
they will not live days and weeks in a voluntary neglect of communion with God, and Therefore reap this unmoueablenesse, as the fruit of their daily conversing with God.
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when any aproach should be made vnto God. 5. The feare of death is almost inseperable. 6. They are sometimes frighted with feares of perseuerance, besides their daily danger to be foyled, by the baits of Sathan and the world.
when any approach should be made unto God. 5. The Fear of death is almost inseparable. 6. They Are sometime frighted with fears of perseverance, beside their daily danger to be foiled, by the baits of Sathan and the world.
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For the first, in the first conuersion of a man vnto God, while they lye yet in the cradle of godlinesse, They are assayled with much doubting and many feares, &c.
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.
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Quest. But what might some one say, How can faith then be discerned in the midst of so many doubts and feares? Answ. The truth of their faith and grace appeares, 1. By their earnest and constant desire of Gods fauoure. 2. By the tendernes of the conscience in all their actions,
Quest. But what might Some one say, How can faith then be discerned in the midst of so many doubts and fears? Answer 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,
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Quest. But seeing their faith is true, what is the cause of the vnsetlednesse of it? Answ. They are vnsetled, partly because they haue yet but a small measure of sauing knowledge:
Quest. But seeing their faith is true, what is the cause of the unsettledness of it? Answer They Are unsettled, partly Because they have yet but a small measure of Saving knowledge:
and partly because they descerne not the consolations, offered to them: and partly for want of application of particular promises, that belong vnto them:
and partly Because they discern not the consolations, offered to them: and partly for want of application of particular promises, that belong unto them:
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This weake faith will grow setled more and more, if they continue vpright in the vse of the meanes, especially as their reformation and victorie ouer sinne increaseth,
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 increases,
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and they grow more expert in the word of righteousnesse, especially after the Lord hath refreshed them with the frequent comforts of his promises, and presence, besides conuersing with the faithfull and established Christians:
and 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, beside conversing with the faithful and established Christians:
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And all this the sooner, if they doe propound their doubts, and by asking the way, seeke daily derection, especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God, who as a nurse shall daily feed them, with distinct and particular counsell and comfort.
And all this the sooner, if they do propound their doubts, and by asking the Way, seek daily derection, especially if they resign over their Souls to the Ministry of Some faithful and merciful man of God, who as a nurse shall daily feed them, with distinct and particular counsel and Comfort.
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There may be diuers causes or meanes to weaken strong faith. 1. Losse of meanes. 2. secret sinnes ordinarily committed, not lamented not reformed. 3. Presumptiously to vse ill meanes to get out of aduersitie. 4. Relapse to the loue of the world.
There may be diverse Causes or means to weaken strong faith. 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 signes to discerne it, are 1. the sleepinesse of the heart. 2. feare of death. 3. constant neglect or secret contempt of fellowship with the godly. 4. The ceasing of the sensible working of Gods spirit within. 5. Raigning discontentment. 6. Securitie vnder knowne sinne.
The Signs to discern it, 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.
The remedies are 1. A serious and sound examination of the wants and faults, which by this weaknes they are fallen into. 2. A constant and daily iudging of themselues,
The remedies Are 1. A serious and found examination of the Wants and Faults, which by this weakness they Are fallen into. 2. A constant and daily judging of themselves,
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for their corruptions, till they recouer tendernesse of heart, and some measure of godly sorrow for them. 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie. 4. The meditation of their former feelings. 5. The vse of the Sacrament of the Lords Supper;
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 Ministry. 4. The meditation of their former feelings. 5. The use of the Sacrament of the lords Supper;
Lastly, they must hold a most strict watch ouer their hearts and liues, till they be re-established in a sound course of reformed life. Thus of faith weakned.
Lastly, they must hold a most strict watch over their hearts and lives, till they be Reestablished in a found course of reformed life. Thus of faith weakened.
in some it is the inundation of afflictions, violently and vnresistably breaking in vpon them, especially raising the fierce perturbation of impatiencie,
in Some it is the inundation of afflictions, violently and unresistably breaking in upon them, especially raising the fierce perturbation of impatiency,
and from thence to a secure disregard of the inward daily corruptions of the heart, ioyned with a bold presumption of some infolded mercie of God, till at length they fall into some speciall sinne or wilfull relapse.
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 fallen into Some special sin or wilful relapse.
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The effects and concomitants of this relapse, and losse of stedfastnes, are diuers, and fearefull, as 1. The ceasing of the comforts of the spirit, the spirit being a sleep,
The effects and concomitants of this relapse, and loss of steadfastness, Are diverse, and fearful, as 1. The ceasing of the comforts of the Spirit, the Spirit being a sleep,
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as they may feele when they come to vse them. 3. Spirituall boldnes or incouragement to come vnto God is lost with it. 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme,
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 tentations many times of blasphemy or atheism,
Those that haue their hearts wakened after this losse, doe vsually feele a strong conflict of terrours, the conscience being wearied with the tortures that their wounded spirit is tormented withall, vnder the sence of Gods fierce anger,
Those that 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,
now the consequents or fruits of open falling, by open sinne is diuers, vsually the fall thereof is great, it makes a wonderfull noyse in the Church, besides it wounds the hearts of Gods children,
now the consequents or fruits of open falling, by open sin is diverse, usually the fallen thereof is great, it makes a wonderful noise in the Church, beside it wounds the hearts of God's children,
Obiect. But is it not better may some say, to continue as we are, then to acknowledge and make profession and bee in this danger to fall into so euill an estate? Solut. Is it best to liue and die a begger,
Object. But is it not better may Some say, to continue as we Are, then to acknowledge and make profession and bee in this danger to fallen into so evil an estate? Solut Is it best to live and die a beggar,
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4. Q. But if his losses be thus many and miserable, is there any thing left in him? Answ. There is. 1. His seede abides in him, the holy seede of the word can neuer be rooted out of him wholly. 2. Hee hath faith though it bee in a trance. 3. Grace is aliue in him,
4. Q. But if his losses be thus many and miserable, is there any thing left in him? Answer 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,
Now for the remedies of this losse of stedfastnesse, they must know that there is required of them, a speciall humiliation, note that I say a speciall humiliation:
Now for the remedies of this loss of steadfastness, they must know that there is required of them, a special humiliation, note that I say a special humiliation:
and Gods fierce wrath, with strong cries and sighes vnspeakable making their moane before God, They must cry vnto God out of the deepe, as the Psalmist saith.
and God's 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 Says.
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so did Dauid, and Salomon, and Paul; yea they must voluntarily resigne ouer themselues vnto Gods scourging hand, being so desirous to be cleansed of their sins,
so did David, and Solomon, and Paul; yea they must voluntarily resign over themselves unto God's scourging hand, being so desirous to be cleansed of their Sins,
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And further they must bee reuenged of their owne flesh, by straitning and curbing themselues in their lawfull desires and delights. Thus of their speciall humiliation:
And further they must be revenged of their own Flesh, by straightening and curbing themselves in their lawful Desires and delights. Thus of their special humiliation:
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Now secondly, they must take speciall paines to recouer their faith in God, and to get pardon of their sinnes, They must crie daily vnto God, they must search againe and againe in the records of Gods promises, especially waiting vpon the preaching of the Gospell, to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence.
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.
Lastly, when they are in any measure recouered, they must looke to two things. 1. They must forsake all appearance of euill. 2. They must vse a continuall watchfulnesse,
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,
least Sathan beguile them, and they reuolt againe, and then their case of reciduation be worse then the former, blessed is the man that feareth alwayes.
lest Sathan beguile them, and they revolt again, and then their case of reciduation be Worse then the former, blessed is the man that fears always.
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for sometimes though the Lord restore inward ioy and assurance, yet hee will not remooue the outward signe of his wrath, sometimes hee drawes backe the outward affliction,
for sometime though the Lord restore inward joy and assurance, yet he will not remove the outward Signen of his wrath, sometime he draws back the outward affliction,
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but doth not restore the inward comfort, or not in so great a measure, so as some of Gods children, may die without the sense of the ioy of Gods saluation till they come to heauen,
but does 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,
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And for particular consideration of the troubles and losses of Gods children, we may note. 1. That it is a wonderfull fearfull thing to fall into Gods hands,
And for particular consideration of the Troubles and losses of God's children, we may note. 1. That it is a wonderful fearful thing to fallen into God's hands,
when all the sinnes they euer committed, shall be reueled before Gods Angels, and men at the last day? 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse, and bee carried away with the errour of the wicked. 3. We should be wonderfull thankfull,
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 fallen from their steadfastness, and be carried away with the error of the wicked. 3. We should be wonderful thankful,
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IN these two verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter 3 for whereas after all these reasons and the answer of sundry obiections, they might finally haue sayd, tell vs then at once what it is you would haue vs to doe? the Apostle answers summarily, that concerning holy life, hee would haue them walke as they haue receiued the Lord Iesus Christ:
IN these two Verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter 3 for whereas After all these Reasons and the answer of sundry 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 Iesus christ:
and concerning faith, hee would haue them to bee rooted and soundly edified and established in the faith, especially to abound in thankfulnesse to God for their happy estate in Christ Iesus.
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 Iesus.
1. To walke as we haue receiued Christ, may beare this sence, namely, to frame our obedience according to the measure of the knowledge of Christ we haue receiued, it shall be to vs according to what we haue, to whom God hath giuen much, of them hee requireth much;
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 requires much;
Certainely it ought to bee the care of euery godly minde, to doe his best to preserue the purity of the doctrine hee receiued together with Iesus Christ;
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 Iesus christ;
The Apostle commandeth to separate from euerie brother that walketh inordinately, and not after the traditions which they had receiued of the Apostle .
The Apostle commands to separate from every brother that walks inordinately, and not After the traditions which they had received of the Apostle.
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For the Apostles receiued it not of men, but by the reuelation of Iesus Christ . And as they haue receiued of the Lord, so haue they deliuered vnto vs .
For the Apostles received it not of men, but by the Revelation of Iesus christ. And as they have received of the Lord, so have they Delivered unto us.
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Therefore wee must conclude with the Apostle, These things which wee haue learned and receiued, and heard out of the holy word, those things we must doe .
Therefore we must conclude with the Apostle, These things which we have learned and received, and herd out of the holy word, those things we must do.
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as yee were affected when yee first receiued Christ, so walke on and continue, at first men receiue Christ with singlenesse of heart, with great estimation of the truth, with wonderfull ioy, with feruent loue to Gods children, with a longing desire after spirituall things, with endeauour to beare fruit,
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,
yea the very spirit of Christ , to make him know the things giuen of God, to set the soule at liberty , to mortifie the deeds of the flesh , to be a spirit of prayer , to giue answer concerning our adoption , to furnish the soule with gifts , to seale vs vp to the day of redemption , to be an eternall comforter , to be life for righteousnesse sake , to helpe our infirmities ,
yea the very Spirit of christ, to make him know the things given of God, to Set the soul At liberty, to mortify the Deeds of the Flesh, to be a Spirit of prayer, to give answer Concerning our adoption, to furnish the soul with Gifts, to seal us up to the day of redemption, to be an Eternal comforter, to be life for righteousness sake, to help our infirmities,
Lastly, he that receiueth Christ, receiueth with him the promise of an eternall inheritance, into which hee is presently acknowledged an heire, yea, a Co-heire with Christ Iesus. 2. The second doctrine.
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 Iesus. 2. The second Doctrine.
or to walke after the appoyntment of his will expressed in his word, but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life, holding fast our communion with Christ, this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs, so shamefully doe many fall away,
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 fallen away,
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Oh this perseuerance, it is a wonderfull thing, and where is the man that doth not lose something of what hee had? Oh that wee could bee soundly awakened to the care of it,
O this perseverance, it is a wonderful thing, and where is the man that does not loose something of what he had? O that we could be soundly awakened to the care of it,
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Canst thou take vp thy crosse and follow Christ? Canst thou suffer aduersity with the righteous? Canst thou professe Christ admidst the different opinions of multitudes of men? Canst thou bee content to denie profit and reason,
Canst thou take up thy cross and follow christ? Canst thou suffer adversity with the righteous? Canst thou profess christ amidst the different opinions of Multitudes of men? Canst thou be content to deny profit and reason,
whereas if it were done with sound aduice, and serious humiliation, this would be an vnmooueable foundation of rest and encouragement to faith and well-doing.
whereas if it were done with found Advice, and serious humiliation, this would be an unmovable Foundation of rest and encouragement to faith and welldoing.
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whereas there is no assurance that they walke with a right foot in the Gospell, till they make conscience of a ready reformation of euery knowne sinne;
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;
if thou meane to prosper in thy perswasion of reformation, then speedily cease from anger, and leaue off wrath, else there will be little hope that thou wilt not returne to doe euill :
if thou mean to prosper in thy persuasion of Reformation, then speedily cease from anger, and leave off wrath, Else there will be little hope that thou wilt not return to do evil:
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Christ giues testimonie especially three wayes: 1. By the promise of the word. 2. By the graces of his spirit. 3. By the witnesse of the spirit of adoption.
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.
how wonderfull rich is God in compassion? how ready is he to forgiue and multiplie pardon? how willingly doth he lift vp the light of his countenance vpon vs? and yet men haue not the heart answerably to wait vpon him,
how wonderful rich is God in compassion? how ready is he to forgive and multiply pardon? how willingly does he lift up the Light of his countenance upon us? and yet men have not the heart answerably to wait upon him,
9. Would we be set in a safe condition, and stablished? then wee must striue for a free spirit, remembring Dauids praier, stablish mee with thy free spirit .
9. Would we be Set in a safe condition, and established? then we must strive for a free Spirit, remembering David prayer, establish me with thy free Spirit.
and if they be not better lightned of their daily feares and burdens, the flesh will lighten it selfe by rebellion and apostacie. 3. It is a minde not chained downe to the loue of or lust after earthly things. 4. It is a minde ready prest to doe good, full of incitations to good things,
and if they be not better lightened of their daily fears and burdens, the Flesh will lighten it self 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 pressed to do good, full of incitations to good things,
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10. Men must at first labour to get a sound and heartie loue of the truth, desirous to store and furnish themselues with the treasures of holy knowledge:
10. Men must At First labour to get a found and hearty love of the truth, desirous to store and furnish themselves with the treasures of holy knowledge:
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Now the signes 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 vaine to inquire any further,
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,
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though it cannot accomplish all it would, yet it hath holy desires without hypocrisie, after God, aboue all things. 3. It labours for inward holinesse as well as outward, both seeking the graces that should be within,
though it cannot accomplish all it would, yet it 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,
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hee hath not a good and true heart, that is vexed onely for great euils and offences. 5. A true heart is a constant heart, it is not fickle and mutable,
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,
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1. Be sure thou continue in the carefull vse of the meanes, as the word, praier, conference and Sacraments, else know that when once thou giuest way to a customarie hardnesse of heart in the vse of the meanes,
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,
The substance of the precept is but to counsell them to increase more and more, that they might be stedfast in the assurance of Gods fauour in Iesus Christ.
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 Iesus christ.
besides it implies that people are for the most part slow-hearted herein, and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance.
beside 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.
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but alas what should this great bulke, and so many branches and leaues doe, vnlesse there were more roots within? Yea many deare children of God mistake wonderfully;
but alas what should this great bulk, and so many branches and leaves do, unless there were more roots within? Yea many deer children of God mistake wonderfully;
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vnlesse they lay their foundation sure, I meane that they get their faith in Christ (the only sure foundation) more confirmed and established. As ye haue beene taught.
unless they lay their Foundation sure, I mean that they get their faith in christ (the only sure Foundation) more confirmed and established. As you have been taught.
In these words the Apostle shuts vp all, wherein his intent is to stirre them vp to thankfulnesse, that as they did thriue in the meanes or matter of faith and holy life,
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,
or in the power of diuers graces, or in the progresse of duties, because wee doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of.
or in the power of diverse 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.
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Oh that it were written vpon our hearts, and grauen deepe in our memories, that nothing becomes vs more then to abound in thankfulnesse, no fairer sight then to see the Altar of the Lord couered with the calues of our lips;
O that it were written upon our hearts, and graven deep in our memories, that nothing becomes us more then to abound in thankfulness, no Fairer sighed then to see the Altar of the Lord covered with the calves of our lips;
VERS. 8. Beware lest there be any man that spoile you through philosophie and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. HItherto of the exhortation.
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. HItherto of the exhortation.
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From this verse to the end of this chapter is contained the dehortation, wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine,
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,
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The dehortation hath three parts. 1. He setteth downe the matter from which he doth dehort, vers. 8. 2. He giues 7. reasons to strengthen the dehortation, to vers. 16. 3. He concludes against the things from which he dehorts,
The dehortation hath three parts. 1. He sets down the matter from which he does dehort, vers. 8. 2. He gives 7. Reasons to strengthen the dehortation, to vers. 16. 3. He concludes against the things from which he dehorts,
1. From Philosophie, that is, doctrines taken out of the bookes of Philosophers, not agreeing to the word of God, which though it had a shew of wisdome,
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,
whether learned or vnlearned, and imposed as necessary vpon the consciences of men. 3. From the elements of the world, i. from the ceremonies of Moses now abrogated, and so from Judaisme.
whither 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.
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as in this place, this [ Beware ] imports, that men naturally are inclined to falshood more then truth, to euill more then good, to wise men more then the wise God, to traditions more then the written word, to their owne deuices more then Gods precepts, to false teachers more then the true Apostles, to ceremonies more then the weightie things of the Law.
as in this place, this [ Beware ] imports, that men naturally Are inclined to falsehood more then truth, to evil more then good, to wise men more then the wise God, to traditions more then the written word, to their own devices more then God's Precepts, to false Teachers more then the true Apostles, to ceremonies more then the weighty things of the Law.
All sorts of men may be fountaines of euill, but in case of returning, an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason.
All sorts of men may be fountains of evil, but in case of returning, an obstinate sinner or superstitious person is usually Wiser then seuen men that can give a reason.
Iobs losses by the Sabaeans was great, yet theirs were greater. 1. That lost the good seed sowne in their hearts . 2. That had those things taken away that sometimes they had in spirituall things . 3. That lost their first loue 4. That lost the kingdome of God in losing the meanes of the kingdome . 5. That lost what they had wrought . 6. That lost the presence of God . 7. That lost vprightnesse and sinceritie. 8. That lost the taste of the powers of the life to come . 9. That lost the ioyes of their saluation .
Jobs losses by the Sabaeans was great, yet theirs were greater. 1. That lost the good seed sown in their hearts. 2. That had those things taken away that sometime they had in spiritual things. 3. That lost their First love 4. That lost the Kingdom of God in losing the means of the Kingdom. 5. That lost what they had wrought. 6. That lost the presence of God. 7. That lost uprightness and sincerity. 8. That lost the taste of the Powers of the life to come. 9. That lost the Joys of their salvation.
4. That matters, that seeme small things and trifles, may spoile the soule, & bring it into a miserable bondage, such as those traditions might seeme to be.
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.
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2. When he saith you, not yours, it shewes that howsoeuer it be true, that most an end false teachers seeke theirs, not them, that is, seeke gaine, not the soules of the people;
2. When he Says you, not yours, it shows that howsoever it be true, that most nias end false Teachers seek theirs, not them, that is, seek gain, not the Souls of the people;
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It is not any iustification to the Popish Priests, nor proofe of the goodnesse of their cause, that they can denie their owne preferments and libertie on earth, to winne Proselytes to their religion.
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.
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There haue alwayes beene some euen in the worst professions of men, that haue at least seemed outwardly to care for nothing but the soules of the people.
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.
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or their Stoicall fate and destinie, or their vilde opinions about the chiefe good. 3. When the principles of philosophie, that in the ordinary course of nature are in themselues true, are abused to denie things propounded in the Gospell aboue nature:
or their Stoical fate and destiny, or their vild 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:
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 philosophie are vrged,
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 too many doe. 2. If men neglect the studie of the Scriptures, and spend their time onely in those humane studies. 3. When men measure all doctrine by humane reason and philosophicall positions. 4. When men depend not vpon God,
as too many doe. 2. If men neglect the study of the Scriptures, and spend their time only in those humane studies. 3. When men measure all Doctrine by humane reason and philosophical positions. 4. When men depend not upon God,
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but if the Lord should let vs fall into their hands to trie vs, wee must expect from diuers of them great shewes of learning & colours of truth. Thus of Philosophie. After the traditions of men.
but if the Lord should let us fallen into their hands to try us, we must expect from diverse of them great shows of learning & colours of truth. Thus of Philosophy. After the traditions of men.
] The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie from God, deliuered to the Church by liuely voice, but afterward committed to Scripture:
] The word Tradition hath been used 3. ways Sometime to express the Doctrine of God's Servants by Authority from God, Delivered to the Church by lively voice, but afterwards committed to Scripture:
but how well our Sauiour Christ liked those traditions may appeare, Matth. 15. The traditions in the Churches of the Gentiles may be considered two wayes. 1. As they were in the times of the Primitiue Church. 2. As they were in the times after, vnder Antichrist.
but how well our Saviour christ liked those traditions may appear, Matthew 15. The traditions in the Churches of the Gentiles may be considered two ways. 1. As they were in the times of the Primitive Church. 2. As they were in the times After, under Antichrist.
6. The worser traditions were brought in by false teachers, and too pertinaciously obserued by the people, the Fathers bewailing it, and sometimes complaining of it.
6. The Worse traditions were brought in by false Teachers, and too pertinaciously observed by the people, the Father's bewailing it, and sometime complaining of it.
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Now concerning the traditions in Popery vnder Antichrist, their doctrine is abominable, for they say that the word of God is either written or vnwritten;
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;
But that we may be fully settled against their impious doctrine of traditions, wee may profitably record in our memories these Scriptures, Deut. 12.32. Reuelat. 22.18. Matth. 15. 1 Pet. 1.18. Galath. 1.9. Isay 8.20. 2 Tim. 3.16. Ier. 19.5. Col. 1.28. Luk. 16.29. 1 Cor. 1.5.6.7.
But that we may be Fully settled against their impious Doctrine of traditions, we may profitably record in our memories these Scriptures, Deuteronomy 12.32. Reuelat. 22.18. Matthew 15. 1 Pet. 1.18. Galatians. 1.9. Saiah 8.20. 2 Tim. 3.16. Jeremiah 19.5. Col. 1.28. Luk. 16.29. 1 Cor. 1.5.6.7.
for of doctrine hee had said in the chapter before, All things that I haue heard of my Father, I haue made knowne vnto you . 2. If it were vnderstood of doctrine,
for of Doctrine he had said in the chapter before, All things that I have herd of my Father, I have made known unto you. 2. If it were understood of Doctrine,
and bring all things to your remembrance, whatsoeuer I haue said vnto you . 3. Be it he had not reuealed all as yet, what did hee therefore neuer reueale it? Why, the very text is against it,
and bring all things to your remembrance, whatsoever I have said unto you. 3. Be it he had not revealed all as yet, what did he Therefore never reveal it? Why, the very text is against it,
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as the anointing and Christening of bels and such like? Lastly, let them proue it to vs that those toyes are the things Christ promised to reueale, and then they say somewhat.
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.
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and beleeuing might haue eternall life, so that what is needfull to faith and eternall life is written. 2. Hee saith there were other things not written, hee saith other things, not things differing from these:
and believing might have Eternal life, so that what is needful to faith and Eternal life is written. 2. He Says there were other things not written, he Says other things, not things differing from these:
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other things in number, not in substance or nature, much lesse contrary things. Ob. But the Thessalonians are charged to hold the traditions they had beene taught.
other things in number, not in substance or nature, much less contrary things. Ob. But the Thessalonians Are charged to hold the traditions they had been taught.
To conclude this discourse concerning traditions, we must further vnderstand, that the traditions in any Church though they be things indifferent in their owne nature, become vnlawfull,
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,
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1. If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent. 2. If they bee vrged and vsed with superstition.
1. If they be contrary to the rules of the Apostles Concerning such things ecclesiastically indifferent. 2. If they be urged and used with Superstition.
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By the Rudiments of the world he meaneth the lawes of Moses, especially concerning meats, washings, holidayes, garments, and such like ceremoniall obseruations.
By the Rudiments of the world he means the laws of Moses, especially Concerning Meats, washings, holidays, garments, and such like ceremonial observations.
Those lawes were called Rudiments or Elements, as some thinke, because the Iewes and false Apostles held them as needfull as the foure elements of the world:
Those laws were called Rudiments or Elements, as Some think, Because the Iewes and false Apostles held them as needful as the foure elements of the world:
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or else because in their first institution they did signifie the most choice and fundamentall principles of the Gospell, that were necessary for all to know that would be saued;
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;
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and so goe on to higher studies, so did the Lord giue those lawes, as the A. B. C. of the Iewes, to be their Paedagogie, in the infancie of the Church.
and so go on to higher studies, so did the Lord give those laws, as the A. B. C. of the Iewes, to be their Pedagogy, in the infancy of the Church.
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Proclamation concerning immunities from tributes and taxations, or concerning Isonomie, that is, indifferent libertie for all to be competitors for honors,
Proclamation Concerning immunities from Tributes and taxations, or Concerning Isonomy, that is, indifferent liberty for all to be competitors for honours,
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for so there is no condemnation to them which are in Christ Iesus, in as much as the law of the spirit of life hath freed them from the law of sinne and death.
for so there is no condemnation to them which Are in christ Iesus, in as much as the law of the Spirit of life hath freed them from the law of sin and death.
Now for the Iudiciall lawes of Moses, they were as it were ciuill lawes, concerning Magistrates, Inheritance, order and processe of Iudgements, contracts, mariage, bondage, diuorce, vowes, vsurie,
Now for the Judicial laws of Moses, they were as it were civil laws, Concerning Magistrates, Inheritance, order and process of Judgments, contracts, marriage, bondage, divorce, vows, Usury,
and so those lawes are perpetuall in the nature and equitie of them. 2. As they bound the Iewes as they were Iewes, in a personall, nationall, or singular right:
and so those laws Are perpetual in the nature and equity of them. 2. As they bound the Iewes as they were Iewes, in a personal, national, or singular right:
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Diuines haue a saying, that the Iudicials are dead, but the Ceremonials are deadly. That the Ceremonies are abrogated, was signified by the renting of the vaile of the Temple,
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 veil of the Temple,
These words containe the first reason against philosophie, traditions and ceremonies: they are not after Christ, and therefore to be auoided, lest our soules be spoiled.
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.
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These things were not after Christ, 1. because they no way tended to the furtherance of heauen and reconciliation with God, which in Christ we should principally looke to. 2. Because they were no way warranted,
These things were not After christ, 1. Because they no Way tended to the furtherance of heaven and reconciliation with God, which in christ we should principally look to. 2. Because they were no Way warranted,
Hence we may note an answer to that question, whether the Gentiles may not be saued without Christ by philosophie? The Apostle determines that the soule is spoiled by philosophie,
Hence we may note an answer to that question, whither the Gentiles may not be saved without christ by philosophy? The Apostle determines that the soul is spoiled by philosophy,
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that religion which is not after Christ, is a false religion: for this is a foundation, that euerlasting happinesse must be expected from Christ alone.
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.
To offend one of Christs little ones . To make diuision or schisme . Not to discerne his body in the Sacrament . To build againe things destroyed . To breake our vowes .
To offend one of Christ little ones. To make division or Schism. Not to discern his body in the Sacrament. To built again things destroyed. To break our vows.
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To fall away from the doctrine of Christ . To grieue the spirit of Christ . To be beguiled from the simplicitie that is in Christ Iesus . To cast away their confidence .
To fallen away from the Doctrine of christ. To grieve the Spirit of christ. To be beguiled from the simplicity that is in christ Iesus. To cast away their confidence.
If in Christ there be all diuine fulnes & sufficiencie, then there needs no supply from humane inuentions, either for doctrine, or worship, or manners:
If in christ there be all divine fullness & sufficiency, then there needs no supply from humane Inventions, either for Doctrine, or worship, or manners:
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but in Christ there dwels all fulnesse euen from the ocean of all perfection, and therefore let no man spoile you through philosophie, traditions or ceremonies, &c.
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.
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There is in Christ all fulnesse of wisdome as the Prophet of the Church, therefore there needs no philosophie. 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church,
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 satisfaction as Priest of the Church,
This verse containes in it selfe an excellent proposition concerning Christ, viz. That the Godhead is in the body, that is, in the humane nature of Christ;
This verse contains in it self an excellent proposition Concerning christ, viz. That the Godhead is in the body, that is, in the humane nature of christ;
Christ is commended in the praise of his relation 1. to the Godhead, in this verse, 2. to Saints and Angels, vers. 10. In him, notes his person; Godhead, expresseth his diuine nature; corporally, imports his humane nature;
christ is commended in the praise of his Relation 1. to the Godhead, in this verse, 2. to Saints and Angels, vers. 10. In him, notes his person; Godhead, Expresses his divine nature; corporally, imports his humane nature;
Now in that the holy Ghost is so carefull to teach the diuinitie of Christ, wee should also learne to be affected with the wisdome of God, that hath designed the second person in Trinitie to be our mediator:
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:
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Who fitter to restore the image of the Father lost in vs, then hee that was the eternall image of the Father ? Who was fitter to breake open the fountaine of Gods loue,
Who fitter to restore the image of the Father lost in us, then he that was the Eternal image of the Father? Who was fitter to break open the fountain of God's love,
The consideration of the diuinitie of Christ, may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath, remembring that the Lord Iehouah is he that is our righteousnesse ,
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,
as also against the greatnesse of the enemies and aduersaries of our soules, and the truth or true grace of Christ in vs. Our Sauiour is the mightie God ,
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,
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besides, hereby we are assured of the supply of all our wants, seeing he that hath all the fulnesse of God in him, hath vndertaken to fill all things in the Church .
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.
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and haue all our seruice done in the name of the Sonne of God, and presented by his mediation to the Father? And further shall wee not account vnbeleefe to be a monstrous sinne, considering how little cause wee haue to feare or doubt? But especially shall we not learne humilitie of him, that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man,
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,
Quest. But since this text plainly affirmes that Christ had a body, and so by Synecdoche, a true humane nature, it may be here enquired whether his humane nature was like ours,
Quest. But since this text plainly affirms that christ had a body, and so by Synecdoche, a true humane nature, it may be Here inquired whither his humane nature was like ours,
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Answ. That this may be cleerely resolued, wee must know that what is said in this verse notwithstanding, Christ in his humane nature was like vnto vs. But for euidence, I shew briefly in what he was like,
Answer That this may be clearly resolved, we must know that what is said in this verse notwithstanding, christ in his humane nature was like unto us But for evidence, I show briefly in what he was like,
and not a celestiall body, and he was endued with a reasonable soule. 3. Hee had the essentiall faculties of both. 4. He had the very infirmities of our nature, I meane such as were not sinfull.
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.
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and so originall sinne was auoided, and some thinke his very body had all the parts at the first conception formed. 2. His body was not corruptible, it saw no corruption.
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.
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In soule he differed two waies. 1. In that it was without sinne. 2. In that it was indued with gifts aboue men and Angels. In both there was difference.
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 diuine nature, and did not make a person of themselues. 2. They are admitted vnto the grace of adoration,
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,
There are 2. questions about vnion in Theologie, that are wonderfull full of difficultie. 1. The vnion of three persons in one nature. 2. The vnion of two natures in one person.
There Are 2. questions about Union in Theology, that Are wonderful full of difficulty. 1. The Union of three Persons in one nature. 2. The Union of two nature's in one person.
There are diuers vnions. 1. Substantiall in the Trinitie. 2. Naturall in soule and body. 3. Carnall in man and wife. 4. Mysticall in Christ and the Church. 5. Personall in Christ,
There Are diverse 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,
as the Angels are one with God, and as the Saints shall. 5. Not by ioint authoritie as two Consuls are one. 6. Not by homonumie or giuing of the same name to each nature. 7 Not of pleasure only ,
as the Angels Are one with God, and as the Saints shall. 5. Not by joint Authority as two Consuls Are one. 6. Not by homonumie or giving of the same name to each nature. 7 Not of pleasure only,
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as when his bloud is said to be the bloud of the Sonne of God , &c. 2. The inriching of the humane nature with admirable gifts, as great as could possibly be in a created nature;
as when his blood is said to be the blood of the Son of God, etc. 2. The enriching of the humane nature with admirable Gifts, as great as could possibly be in a created nature;
But all these supernaturall gifts both in soule and body must be considered in Christ two waies. 1. In the state of humiliation. 2. In the state of exaltation.
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.
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Such gifts as he receiued in the state of humiliation, were properly the effects of this vnion, the other were giuen in respect of his obedience vnto death.
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 soule so great holines as can be imagined to befall a creature. 2. In the minde, most exquisite wisedome. 3. In the heart, such bowels of charitie, loue,
Of the First sort I propound these, 1. In the Whole soul so great holiness as can be imagined to befall a creature. 2. In the mind, most exquisite Wisdom. 3. In the heart, such bowels of charity, love,
Concerning this first sort of knowledge in Christ, strange things are said by Diuines, but the summe of all is this: 1. That the soule of Christ by this created light and vision sees God, and that first, Whole:
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 created Light and vision sees God, and that First, whole:
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yet, he knowes not such things as shall not be, and yet God can doe them. 3. What he doth know by this finite light, he knowes not so plainely as the word doth. 4. It seeth not things at one view or altogether, but one thing after another.
yet, he knows not such things as shall not be, and yet God can do them. 3. What he does know by this finite Light, he knows not so plainly as the word does. 4. It sees not things At one view or altogether, but one thing After Another.
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By this knowledge, he knowes all that can be knowne of man or Angels, yea of all of them together, of this he speakes Esay. 11.3. There are foure wordes to expresse it, wisedome, vnderstanding, knowledge, and counsell; by the first hee vnderstandeth celestiall & diuine things;
By this knowledge, he knows all that can be known of man or Angels, yea of all of them together, of this he speaks Isaiah. 11.3. There Are foure words to express it, Wisdom, understanding, knowledge, and counsel; by the First he understandeth celestial & divine things;
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Of experimentall knowledge the holy Ghost spake Luk. 2.52. when he said Iesus increased in wisedome, and that must needs be in such knowledge as he got by obseruation by degrees in the world.
Of experimental knowledge the holy Ghost spoke Luk. 2.52. when he said Iesus increased in Wisdom, and that must needs be in such knowledge as he god by observation by Degrees in the world.
In the state of exaltation, there befell Christ 4. things. 1. a wonderfull excellencie of glory. 2. the grace of adoration with the diuine nature. 3. the power of administration of all things in heauen and earth . 4. a iudiciarie power, viz. to be the Iudge of the whole world . Thus of the second effect.
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. 4. a judiciary power, viz. to be the Judge of the Whole world. Thus of the second Effect.
In Christ for vs, there are two effects, expiation and reconciliation to the father. In vs by Christ are three effects, iustification, sanctification and glorification. In all fulnesse ]
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 ]
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The vbiquitaries doe abuse this place, for they alleage that this place proues, that the essentiall properties of the diuine nature are communicated really to the humane,
The ubiquitaries do abuse this place, for they allege that this place Proves, that the essential properties of the divine nature Are communicated really to the humane,
But that this place cannot fit their turnes, may appeare by these reasons, 1. He saith, in whom, that is, in which person the Godhead dwells &c. now it is not doubted by any,
But that this place cannot fit their turns, may appear by these Reasons, 1. He Says, in whom, that is, in which person the Godhead dwells etc. now it is not doubted by any,
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but that the person of Christ is omnipotent, euery where present &c. 2. Be it, in which body the Godhead dwells &c. yet this proues nothing for them,
but that the person of christ is omnipotent, every where present etc. 2. Be it, in which body the Godhead dwells etc. yet this Proves nothing for them,
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for so hee dwells in the Saints, and yet they doe not say, they are euery where present. 3. When he saith, all fulnes, this fulnes notes the essence as well as the properties:
for so he dwells in the Saints, and yet they do not say, they Are every where present. 3. When he Says, all fullness, this fullness notes the essence as well as the properties:
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From the consideration of all which doctrine, we may see cause to be abased and confounded in our selues, that we should not more admire the wonderfull glory of the person of Christ:
From the consideration of all which Doctrine, we may see cause to be abased and confounded in our selves, that we should not more admire the wonderful glory of the person of christ:
and for the time to come, wee should heartily striue with God by praier, and the vse of all good meanes, that hee would be pleased to reueale his sonne in vs, and shew this rich mysterie of God manifested in the flesh.
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 Flesh.
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Lastly, this should confirme vs in the faith of all the good things promised in the Messiah, seeing hence wee know how infinitely compleat he is in himselfe. Thus of the 9. verse.
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.
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Obserue in the first words, 1. the persons, yee. 2. the time, are. 3. the benefit communicated, compleat. 4. the author, Christ. 5. the limitation, in him: In generall we may obserue, that Christ doth deriue of his fulnes to his members, of his fulnesse haue we all receiued grace for grace :
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 does derive of his fullness to his members, of his fullness have we all received grace for grace:
Now if any aske wherein Christians are compleat, or what it is Christ doth deriue vnto Christians out of his fulnesse? I answer, hee maketh them compleat,
Now if any ask wherein Christians Are complete, or what it is christ does derive unto Christians out of his fullness? I answer, he makes them complete,
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or filleth them out of his fulnes, with knowledge , grace and truth , peace, power, , ioy and righteousnesse , strength against temptations and death , abundance of blessings in the Gospell ,
or fills them out of his fullness, with knowledge, grace and truth, peace, power,, joy and righteousness, strength against temptations and death, abundance of blessings in the Gospel,
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and he supplieth all their necessities out of the riches of his glory, but especially they are compleat in the imputation of his most perfect righteousnesse.
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.
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and there is a difference of fulnes in the children of God? Answ. That this point may be more clearely vnderstood, I consider of this compleatnesse more exactly, both in what it is,
and there is a difference of fullness in the children of God? Answer That this point may be more clearly understood, I Consider of this completeness more exactly, both in what it is,
and besides he hath forgiuenesse of all sorts of sinnes, originall, actuall, of infirmitie or presumption, &c. 3. In respect of sanctification. 4. In respect of glorification. Now for glory;
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;
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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 heauen.
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, euen the weakest babes and infants in grace are compleat 4. waies. 1. They haue compleat and perfect promises euen of compleatnes it selfe . 2. They are compleat in respect of the meanes of sanctification,
Now for the First, even the Weakest babes and Infants in grace Are complete 4. ways. 1. They have complete and perfect promises even of completeness it self. 2. They Are complete in respect of the means of sanctification,
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besides the respect of the efficacie of the meanes, their God is the holy one of Israel, Christ is the head in all fulnes of vertue &c. they may pray for what they will and be heard,
beside 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 herd,
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3. They are compleat in respect of the parts sanctified, they haue grace in euery part though not in euery degree. 4. They are compleat in their desire and respect to all Gods commandements.
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.
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and so they are not compleat, that are not full of knowledge, that cannot beare hard sayings, that hath not a plerophorie of assurance, that is not filled with contentation, that cannot liue by faith,
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,
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Things are said to be in Christ 1. in respect of creation, all things were created in him . 2. In respect of preseruation, all things consist in him . 3. In respect of the mysticall vnion,
Things Are said to be in christ 1. in respect of creation, all things were created in him. 2. In respect of preservation, all things consist in him. 3. In respect of the mystical Union,
Who is the head of all principalitie and power ] It is true that Magistrates be in great place on earth and haue principalitie and power, and may be so called iustly,
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,
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they are called Seraphims for their order and fiercenesse in the execution of God anger: they be called starres of the morning from their brightnesse of nature:
they Are called Seraphims for their order and fierceness in the execution of God anger: they be called Stars of the morning from their brightness of nature:
they are called flaming fire , because God vseth their helpe to destroy the wicked: here they be called principalities and powers, which are words of greatest excellencie amongst men,
they Are called flaming fire, Because God uses their help to destroy the wicked: Here they be called principalities and Powers, which Are words of greatest excellency among men,
But to speake a little more expresly, I consider in the Angels, 1. What they are in themselues, here called principalities and powers. 2. What they are in relation to Christ, who is said here to bee their head. 3. What they be in reference to the body of Christ.
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 Referente to the body of christ.
so it hath beene bold presumption in those either Iewes or Scholemen or Papists that haue trauelled in it to describe a fantasticall number of orders amongst them.
so it hath been bold presumption in those either Iewes or Schoolmen or Papists that have traveled in it to describe a fantastical number of order among them.
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For their excellencie of nature, as they are here called principalities, so else where they are called, starres of the morning, sonnes of God, yea Gods .
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 God's.
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as it were into the new order in Christ. 2. A peace is made betweene them and man in Christ. 3. The roomes of Angels falne are supplied by the elect, the society of Angels being much maimed by their fall. 4. They are refreshed with singular ioy for the conuersion of the elect,;
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 fallen. 4. They Are refreshed with singular joy for the conversion of the elect,;
besides the inlarging of their knowledge, that they are vouchsafed the vnderstanding of the secrets of the Gospell. 5. They receiue from Christ confirming grace,
beside the enlarging of their knowledge, that they Are vouchsafed the understanding of the secrets of the Gospel. 5. They receive from christ confirming grace,
Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men, somtimes in their dreames, sometimes in visions, the Prophets being rauished, into an extasie, without true bodies,
Now for the manner in the old Testament they Are reported to have sometime appeared unto men, sometimes in their dreams, sometime in visions, the prophets being ravished, into an ecstasy, without true bodies,
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If Christ fill the Angels, how much more can he out of his fulnesse fill vs, in the supplie of all our wants? againe, shall we not reioyce in the grace here is done to vs, in that wee are vnited into communion with Angels vnder our head? yea and that such glorious creatures, are appointed to be our attendants,
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,
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why should wee feare when Christ and his Angels will be so ready about vs? further this may also instruct vs, we neede not be ashamed of Christs seruice, seeing the very Angels follow him and depend vpon him.
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 service, seeing the very Angels follow him and depend upon him.
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A prince that kept great princes to be his domesticall seruants, 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 ouer 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 sinnes of the flesh by the circumcision of Christ.
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? O how should we long After christ who is head over such glorious creatures as the Angels Are? VERS. 11. In whom also you Are circumcised with the circumcision made without hands, in putting off the body of the Sins of the Flesh by the circumcision of christ.
HEere is the fifth reason, and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation.
Here is the fifth reason, and is peculiarly addressed against those Christians of the Iewes which joined the Law with the Gospel as necessary to salvation.
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We haue that in Christ of which circumcision, and the law were signes, we are circumcised in the spirit and therefore neede not to be circumcised in the flesh,
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,
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For now we haue not onely accomplished what was signified by circumcision, but Christ hath appointed another signe in steed of it, viz. Baptisme, especially this is cleare amongst the Gentiles, which neuer were circumcised in the flesh.
For now we have not only accomplished what was signified by circumcision, but christ hath appointed Another Signen in steed of it, viz. Baptism, especially this is clear among the Gentiles, which never were circumcised in the Flesh.
Concerning circumcision made in the flesh, there is an obseruation of a fourefold time. 1. There was a time wherein it was not, viz. from the creation till Abrahams daies. 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 yeeres after Christ. 4. There was a time wherein it was in tollerable,
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 Abrahams 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 in tolerable,
and out of couenant with God. 2. That the faithfull haue interest in the blessed seed. 3. That our hearts must be circumcised, by the painefull mortification of sinne,
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 distinguished from all other men. 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seed of Abraham. 6. That through bearing the crosse the first fruites of our bloud should be ready to be offered for him that died for vs.
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 of our blood should be ready to be offered for him that died for us
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The ends why circumcision was appointed were, 1. To teach them by signification the things before mentioned. 2. To be as a sacrament initiatorie to let them into the Church. 3. To be a partition wall between them and the Gentiles,
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 restraine them from society with them. 4. To binde them to keepe the whole Law . 5. To be a seale both of the righteousnesse of faith and of their right and possession of the Land of Canaan as a type of heauen .
and as fetters to restrain them from society with them. 4. To bind them to keep the Whole Law. 5. To be a seal both of the righteousness of faith and of their right and possession of the Land of Canaan as a type of heaven.
Proselites, were Gentiles conuerted to the Iewish religion, those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law.
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.
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Now this circumcision after the comming of Christ was abolished. 1. Because all effusion of bloud must cease when Christs bloud was shed. 2. The partition wall was now taken downe,
Now this circumcision After the coming of christ was abolished. 1. Because all effusion of blood must cease when Christ blood was shed. 2. The partition wall was now taken down,
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Solut. That was true. 1. As hee was giuen to the Iewes by expiation to performe what was promised to their fathers. 2. Hee was a minister not of the Law (which he abolished and fulfilled in his comming) but of the Iewes among whom he was conuersant:
Solut That was true. 1. As he was given to the Iewes by expiation to perform what was promised to their Father's. 2. He was a minister not of the Law (which he abolished and fulfilled in his coming) but of the Iewes among whom he was conversant:
Now concerning circumcision made without hands, 5. things in this verse may be noted. 1. The persons circumcised, ye. 2. The time are. 3. The manner negatiuely set downe, without hands. 4. The forme of it, putting off the body of sinnes of the flesh.
Now Concerning circumcision made without hands, 5. things in this verse may be noted. 1. The Persons circumcised, you. 2. The time Are. 3. The manner negatively Set down, without hands. 4. The Form of it, putting off the body of Sins of the Flesh.
In generall we may note that the case of the Gentiles is not worse then the Iewes, we want sacrifices, types, oracles, circumcision &c. but wee haue the thing signified;
In general we may note that the case of the Gentiles is not Worse then the Iewes, we want Sacrifices, types, oracles, circumcision etc. but we have the thing signified;
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Answ. The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings. 1. Thereby to execute vpon wicked men a strange and secret curse:
Answer The Lord of himself in many places of Scripture does use allegories or dark sayings. 1. Thereby to execute upon wicked men a strange and secret curse:
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He speaks to them in parables . 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes. 3. In allegories the holy Ghost doth not only tell the thing,
He speaks to them in parables. 2. The majesty of the matter sometime Denieth to be expressed in more ordinary terms. 3. In allegories the holy Ghost does not only tell the thing,
but explicate it by comparisons, as here. 4. The hard places of Scripture are Gods chests, wherein he hides his treasure from wicked men. 5. God hereby prouides for the constant nourishment of the faithfull, that though now they finde a sweet rellish in the word,
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 againe to the same word, there is such depths in it, they may finde more food in it. 6. God somewhat aimes at the humbling of the proud heart of man,
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,
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and will hereby make him see his wants, and many waies buffet him. 7. To excite in vs so much the more diligence. 8. Some parts of Scripture are for an appointed time ,
and 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,
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Circumcision without hands is a wonderfull worke of the spirit of grace, wrought by the word vpon the members of Christ, vpon their receiuing into the mysticall body, by which corruption of nature is wounded, beloued sins cast away with sorrow,
Circumcision without hands is a wonderful work of the Spirit of grace, 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,
Now that there is such a worke as this in euery childe of God, is apparant by these places of Scripture, Deut. 10.16. & 30.6. Ier. 4.4. Rom. 2.26. and this text.
Now that there is such a work as this in every child of God, is apparent by these places of Scripture, Deuteronomy 10.16. & 30.6. Jeremiah 4.4. Rom. 2.26. and this text.
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The first thing here to be considered is the persons both in themselues, ye, and in their relation to Christ, in whom, and to other gifts mentioned before,
The First thing Here to be considered is the Persons both in themselves, you, and in their Relation to christ, in whom, and to other Gifts mentioned before,
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nor like to heare of mending. Some openly sincere, professing constantly this circumcision without hands. A third sort, partaking of the properties of both the former:
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:
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for they agree with the best in these things: 1. In the loue of the ministerie and Ministers that preach faithfully. 2. In the taste of the powers of the life to come, finding the word often of singular power,
for they agree with the best in these things: 1. In the love of the Ministry and Ministers that preach faithfully. 2. In the taste of the Powers of the life to come, finding the word often of singular power,
and they may proue most spitefull aduersaries of the same ministerie they admired, and proud contemners of the same remorse, with which themselues were often smitten,
and they may prove most spiteful Adversaries of the same Ministry they admired, and proud contemners of the same remorse, with which themselves were often smitten,
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For first, they ioyne not themselues with such as feare God in fellowship in the Gospel. 2. They shunne by all meanes the crosse for righteousnesse sake. 3. They respect not all Gods commandements:
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:
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there are some corruptions they are so engaged vnto, that they will at no hand leaue them. 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against;
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 sometime to cry out against;
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indeed they heare constantly, and to any mans thinking, with great attention, but they pray not in their families, they will not vse the helpe of conference, they read not the Scriptures with any order or conscience, &c. 6. You see they are not carefull of their companie, they neither shunne the appearance nor the occasions of euill, they giue not ouer their going,
indeed they hear constantly, and to any men 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,
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Also ] This also leads vs to the former priuiledges in Christ, and imports that the circumcision without hands here mentioned is to bee accounted a maruellous grace of God ▪ and worthily;
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;
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for our iudging of our selues, frees vs from the condemnation of the world; and our daies of mortification, are as it were the wedding daies of the soule;
for our judging of our selves, frees us from the condemnation of the world; and our days of mortification, Are as it were the wedding days of the soul;
and godly sorrow is accompanied with the spirit of prayer; and a fountaine of grace is opened, when our hearts are opened with true contrition. Thus of the persons.
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.
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may not we also gesse at the time of the circumcision without hands, when God would haue vs go about it, beyond which time it may not be deferred without singular danger? Answ. There is a time and it may be knowne,
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? Answer There is a time and it may be known,
Answ. No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost. 2. Men that go not so farre, may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense .
Answer 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.
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Obiect. But the Scripture saith, At what time soeuer a sinner repenteth him of his sinne from the bottome of his heart, God will forgiue him, &c. Solut. 1. Marke the words, they haue a limitation, thou must repent from the bottome of thy heart,
Object. But the Scripture Says, 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,
what is one to thousands? 2. Thou readest that the other Theefe vpon the same crosse died without repentance 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance:
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:
Q. But what are the principall defects of the carnall Isralite? Answ. 1. Hee rests in the worke done, he beares himselfe vpon the externall worke of holines:
Q. But what Are the principal defects of the carnal Israelite? Answer 1. He rests in the work done, he bears himself upon the external work of holiness:
he hath praied to God, for he stretched out his hands. 2. His praise is of men and not of God. 3. He wholly neglects the power of godlinesse and the exercises thereof. 4. He is disordered in his life laden with iniquitie. 5. He is senselesse or incorrigible vnder publicke iudgements. 6. He vsually opposeth and persueth him that is borne after the spirit.
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 Judgments. 6. He usually Opposeth and persueth him that is born After the Spirit.
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and this mightie earth without hands: such is the glorie of our spirituall circumcision: we see also here how little beholding the kingdome of Christ is to this world:
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:
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and is neuer quiet till it bring the soule into actuall high treason againg God. It is the flesh that causeth whoredomes, murder, drunkenesse, and all disorders.
and is never quiet till it bring the soul into actual high treason againg God. It is the Flesh that Causes whoredoms, murder, Drunkenness, and all disorders.
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She opposeth all the waies of goodnes, both by obiecting against them, and by making euill present, she sauours not the things of God, nor can vnderstand them. It is shee that makes the Law vnpossible to vs: what with her vaile of ignorance, and the slownesse and hardnesse she diffuseth vpon our hearts and spirits, she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if shee get into her throne she dare exalt herselfe against God,
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 veil 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 us Yea if she get into her throne she Dare exalt herself against God,
and worldly greatnesse, or carnall wisedome, or successe in sinning, yea rather then she will be subdued or much pursued, she will entrench her selfe vnder the very colours of Christ, making her pretence of following him in words, that she may the more securely follow her owne lusts in deed.
and worldly greatness, or carnal Wisdom, or success in sinning, yea rather then she will be subdued or much pursued, she will entrench her self under the very colours of christ, making her pretence of following him in words, that she may the more securely follow her own Lustiest in deed.
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Now for the taming of the flesh God hath taken diuers excellent courses, 1. He hath laid a necessitie of mortalitie vpon it, all flesh must know it is but grasse. 2. To crosse the glory of the fleshly, the Lord of purpose when hee chuseth heires of saluation, will not take many of those the flesh commends for mightinesse,
Now for the taming of the Flesh God hath taken diverse 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,
4. He hath enacted terrible decrees against such as walk after the flesh, and giues proclamation that he will certainely iudge men for all the practises of the flesh.
4. He hath enacted terrible decrees against such as walk After the Flesh, and gives proclamation that he will Certainly judge men for all the practises of the Flesh.
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5. He placeth his spirit within vs to lust against the flesh. 6. He sent his sonne to take the similitude of sinnefull flesh, that in the flesh he might subdue the flesh.
5. He places 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.
and recreation and apparell, and what else may hamper the flesh. 2. That we must put no confidence in the flesh. 3. That we must mortifie it, by confession of sinne,
and recreation and apparel, and what Else may hamper the Flesh. 2. That we must put no confidence in the Flesh. 3. That we must mortify it, by Confessi of sin,
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For till we can shew a better draught of happinesse then the flesh doth, we doe in vaine go about to charme it. 5. We must silence it: not suffer it to obiect;
For till we can show a better draught of happiness then the Flesh does, we do in vain go about to charm it. 5. We must silence it: not suffer it to Object;
that which is implied is, that God doth not require this circumcision in other things but only in sinnes. 1. Regeneration doth not oppose the flesh in the substance of it:
that which is implied is, that God does not require this circumcision in other things but only in Sins. 1. Regeneration does not oppose the Flesh in the substance of it:
and the same I say of the complexion or constitution of the body, it doth not require the melancholy man should be made sanguine. 2. This circumcision reacheth not to the naturall desires of the flesh, I meane such as are needfull to the being of nature,
and the same I say of the complexion or constitution of the body, it does not require the melancholy man should be made sanguine. 2. This circumcision reaches not to the natural Desires of the Flesh, I mean such as Are needful to the being of nature,
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as sparkles of Gods Image. 5. Nor to the outward necessary helpes of life, as horse, land, friends, &c. onely it restraines those when they are hinderances to godlinesse.
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.
yea if the flesh did not by defect, action, approbation or consent, giue way to sinne, the Deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein:
yea if the Flesh did not by defect, actium, approbation or consent, give Way to sin, the devil and the world could fasten no sin upon us Diverse Persons should be informed herein:
but that would not be alone, but was attended with doubting of Gods word, with faith in the deuill, with most inordinate pride or desire to be like God, with discontentment with their present condition, with vile ingratitude, with apostacie from all righteousnesse, with prophanation of the sacrament, with wilfull murther of all their posteritie, and euill concupiscence.
but that would not be alone, but was attended with doubting of God's word, with faith in the Devil, with most inordinate 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.
but would this sinne be alone? no, for there followes it the hatred of his brother, the falling of his countenance, the reiecting of Gods admonition, coloured hypocrisie, murther, and blasphemie.
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.
as loue of the world more then God, neglect of sinceritie in the vse of Gods ordinances, swearing, breach of Sabboth, rigorous dealing with inferiours, vnmercifulnes to the poore, selling by false weights and measures, vsurie,
as love of the world more then God, neglect of sincerity in the use of God's ordinances, swearing, breach of Sabbath, rigorous dealing with inferiors, unmercifulness to the poor, selling by false weights and measures, Usury,
but by adding sinne vnto sinne, thou makest vp a very body of sinne, and so in Gods sight they stand compacted together as the very limbes of a monster.
but by adding sin unto sin, thou Makest up a very body of sin, and so in God's sighed they stand compacted together as the very limbs of a monster.
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in the godly after calling, there is not a bodie of sinnes, the nest of sinne is scattered, sinne is not in his full strength, he doth not giue his members as seruants to vnrighteousnes.
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 does not give his members as Servants to unrighteousness.
as these places shew, Prou. 28.13. Esay 55.8. Ier. 7.3, 4. Esay 1.16.17. Psal. 199.9. Ephes. 4.22. &c. 1 Pet. 4.1, 2, 3, 4. Ezech. 18.33. and there are exceeding comfortable promises made to such as are vpright in the desire and indeuour hereof, Prou. 28.13. Esay 55.8, & 27.9. Ioel 2.12, 13. Esay 1.18.
as these places show, Prou. 28.13. Isaiah 55.8. Jeremiah 7.3, 4. Isaiah 1.16.17. Psalm 199.9. Ephesians 4.22. etc. 1 Pet. 4.1, 2, 3, 4. Ezekiel 18.33. and there Are exceeding comfortable promises made to such as Are upright in the desire and endeavour hereof, Prou. 28.13. Isaiah 55.8, & 27.9. Joel 2.12, 13. Isaiah 1.18.
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for euen in the children of God, the flesh will raise infirmities, it will let the vnderstanding, it will be framing euill thoughts, it will lust against the spirit, it will not alwaies allow what good is done, or to be done;
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;
Secondly, if there bee a constant cumbat in some degree against it: if we finde a striuing, and constant fighting against the corruptions of our nature:
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:
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 waite for an absolute and full redemption from all sinne and miserie.
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.
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nor was there any impuritie in him, the amputation whereof should thereby be signified, he was a Lambe without spot, a high Priest separate from sinners, the couenant of the promised seede was in him fulfilled,
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 him fulfilled,
and say, they would not receiue an vncircumcised Christ. 4. To commend the vertue of obedience by his example. 5. That he might beare the burthens of them, that being vnder the law, were not able to beare the burthens of the law:
and say, they would not receive an uncircumcised christ. 4. To commend the virtue of Obedience by his Exampl. 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 signe as by an initiating rite, did subiect him to the law, he hereby professing himselfe a seruant to the Law to make vs free. 6. Hee was circumcised and baptized to signifie his vnion with both Churches, both of the old and new Testament,
God by this Signen as by an initiating 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,
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7. To ratifie and sanctifie the circumcision of the Fathers, as his baptisme now sanctifieth ours. 8. To signifie the cleansing of our nature, especially by bearing of the imputation of our impurities. 9. He did in his circumcision begin to satisfie God, by those first fruits of his bloud, it was as an earnest or pledge of his bloud, to be more plentifully powred out:
7. To ratify and sanctify the circumcision of the Father's, as his Baptism now Sanctifieth ours. 8. To signify the cleansing of our nature, 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 poured out:
it was a part of his humiliation, and of the price of our sinnes. Lastly, he was circumcised, that our hearts, by the vertue of it, might be circumcised:
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:
Lastly, it may serue for instruction at once to all that hope for freedom in Iesus Christ, to shew the proofe of their interest by their circumcision spiritually;
Lastly, it may serve for instruction At once to all that hope for freedom in Iesus christ, to show the proof of their Interest by their circumcision spiritually;
in the heart we must especially looke to the circumcision, or mortification, 1. of ignorance. 2. of wicked thought. 3. immoderate care. 4. prophanenes in Gods seruice, in a wretched securitie,
in the heart we must especially look to the circumcision, or mortification, 1. of ignorance. 2. of wicked Thought. 3. immoderate care. 4. profaneness in God's service, in a wretched security,
Now for our eares, they must be circumcised, 1. in the vnpreparednes, or want of attention in hearing the word. 2. in receiuing tales. 3. incommunicating with the sinnes of others, by a willing hearing of their wickednesse.
Now for our ears, they must be circumcised, 1. in the unpreparedness, or want of attention in hearing the word. 2. in receiving tales. 3. incommunicating with the Sins of Others, by a willing hearing of their wickedness.
Lastly, looke to the circumcision of the tongue, and that in the care to auoide, 1. the polluting of Gods name, either by swearing or blasphemie. 2. rash censuring. 3. rotten speech. 4. lying. 5. bitter and furious words,
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 vaine words. And thus much now of the spirituall circumcision, and of the 11. verse.
and the Spirit of contradiction. 6. flattery. 7. talebearing. 8. idle and vain words. And thus much now of the spiritual circumcision, and of the 11. verse.
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VERS. 12. In that yee are buried with him through baptisme, in whom yee are also raised vp together through the faith of the operation of God, which raised him from the dead.
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.
He was buried in Caluarie, the place commonly appointed for condemned men (and not in Hebron, where some thinke Adam was buried) to note that his death was to be auaileable for the condemned men of Adam, as well as for Adam himselfe.
He was buried in Calvary, 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.
the throats of wicked men are often an open sepulchre , into which if the names of the godly fall, they are buried for the extremitie of disgrace and reproch with which they couer them.
the throats of wicked men Are often an open Sepulchre, into which if the names of the godly fallen, they Are buried for the extremity of disgrace and reproach with which they cover them.
Thirdly, the crucifying of sinnes, when the sinner racks his owne soule by godly sorrow, driuing in the nailes of Gods threatnings, with acknowledgment of his owne deserts,
Thirdly, the crucifying of Sins, when the sinner racks his own soul by godly sorrow, driving in the nails of God's threatenings, with acknowledgment of his own deserts,
Now then after this followeth the last degree, and that is here the buriall of sinnes. Certainely there remaines euen after true repentance in the very godly, a great deale of hidden corruption of nature, inward wandrings,
Now then After this follows the last degree, 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,
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& distractiōs after the world, sudden euill propositions against God, or his word, or prouidence, or presence, or promises, or people, impatience, secret pride, and somtimes hypocrisie;
& distractions After the world, sudden evil propositions against God, or his word, or providence, or presence, or promises, or people, impatience, secret pride, and sometimes hypocrisy;
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a frequent rebellion within against good duties, vnthankfulnes, frequent omissions, either of holy duties, or the care of the power of them, hastines,
a frequent rebellion within against good duties, unthankfulness, frequent omissions, either of holy duties, or the care of the power of them, hastiness,
both out of Gods sight, by suing out our pardon, and out of the sight of our consciences, by quieting them in the application of the bloud of Christ,
both out of God's sighed, by suing out our pardon, and out of the sighed of our Consciences, by quieting them in the application of the blood of christ,
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for these serue God in a neere acquaintance with him, these haue ouercome the world, these can stand before death and iudgement vnapalled, these are mighty in the power of Gods ordinance, these know the secrets of the kingdome of God, these are without the reach of the Law, and feele not the sting of crosses, these are had in singular honour with God,
for these serve God in a near acquaintance with him, these have overcome the world, these can stand before death and judgement appalled, 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,
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Now for the third, might some one say, what hath the Christians buriall to doe with Christ, how is there any relation betweene them? Ans. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies. 1. In that he hath required and made gracious promises to it. 2. In that the efficacie of the meanes by which it is wrought, comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession. 4. In respect of example, he was buried as well as we.
Now for the third, might Some one say, what hath the Christians burial to do with christ, how is there any Relation between them? Ans. Our spiritual burial in the progress of mortification depends upon christ diverse 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 Exampl, he was buried as well as we.
so is it with vs in the mortification of sinnes, if we light vpon the master sins and drag them to the graue, we shall be sure of all the attendants, they will follow to the funerall.
so is it with us in the mortification of Sins, if we Light upon the master Sins and drag them to the graven, we shall be sure of all the attendants, they will follow to the funeral.
or spirituall sleepinesse and securitie in matters of religion, thus Ephes. 5.14. 2. When hee brings forth the minde of man out of the dungeons of ignorance,
or spiritual sleepiness and security in matters of Religion, thus Ephesians 5.14. 2. When he brings forth the mind of man out of the dungeons of ignorance,
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and shewes them the light, Esay 60.1, 2. 3. When he cures men of discouragements and discomforts vnder their crosses, Psal. 41.10.6. 4. When he recouers the Church from securitie or relapses either ordinarie or extraordinarie, Cant. 2.10.11. &c. and 5.3.5. Prou. 24.15, 16. 5. When he incourageth men to holy duties, Cant. 7.12. but principally there is a fourefold resurrection.
and shows them the Light, Isaiah 60.1, 2. 3. When he cures men of discouragements and discomforts under their Crosses, Psalm 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. Prou. 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, Esay 26.19. The second is the lifting of men vp to some speciall callings in the Church, Matth. 11. The third is the resurrection of our bodies at the last day.
The First is out of desperate Crosses, Isaiah 26.19. The second is the lifting of men up to Some special callings in the Church, Matthew 11. The third is the resurrection of our bodies At the last day.
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First, the resurrection of graces: secondly, the resurrection of duties. For the first, there are certaine graces, which are not in the heart of man by nature, which by the mighty power of Christ, are wrought in the hearts of such as are truly conuerted, and are actually the members of Christ:
First, 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, Are wrought in the hearts of such as Are truly converted, and Are actually the members of christ:
Thirdly, a liuely faith in the fauour of God in Christ. Fourthly, a holy delight, and meditation in the word of God, Psal. 119.10, 11.128. and 27.4. Fiftly, a liuely hope of an eternall inheritance, 1 Pet 1.3. Sixtly, a holy loue of Gods children, 1 Ioh. 3.14. such as is required Ro. 12.9, 10, 11. Seuenthly, godly sorrow for sinne, 2 Cor. 7.10.
Thirdly, a lively faith in the favour of God in christ. Fourthly, a holy delight, and meditation in the word of God, Psalm 119.10, 11.128. and 27.4. Fifty, a lively hope of an Eternal inheritance, 1 Pet 1.3. Sixty, a holy love of God's children, 1 John 3.14. such as is required Ro. 12.9, 10, 11. Seuenthly, godly sorrow for sin, 2 Cor. 7.10.
and sinne, and sinnefull persons, Psal. 15.4. 1 Ioh. 2.19. Tenthly, a holy reuerence and feare of God and his goodnes, Hos. 3.5. Eleuenthly, a holy zeale and feruencie of affections, especially in the seruice and worship of God.
and sin, and sinful Persons, Psalm 15.4. 1 John 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.
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and of glory , the spirit of power, of loue, and of a sound minde . The spirit of praier or deprecations . And the spirit of reuelation . Thus of resurrection of graces. Now concerning resurrection of duties.
and of glory, the Spirit of power, of love, and of a found mind. The Spirit of prayer or deprecations. And the Spirit of Revelation. Thus of resurrection of graces. Now Concerning resurrection of duties.
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Now these duties may be three waies considered. 1. As they respect holy life in generall. 2. As they respect piety to God. 3. As they respect righteousnesse to men.
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 foure things wherein the liues of Gods children differ from all others. 1. In the manner. 2. In the matter. 3. In the meanes. 4. In the ends of holy life.
For the First, there Are foure 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, three things are eminent. 1. That they are deuoted and consecrated to holines . 2. That they delight and loue to be Gods seruants . 3. That they haue their conuersation in simplicitie and godly purenesse .
For the manner, three things Are eminent. 1. That they Are devoted and consecrated to holiness. 2. That they delight and love to be God's Servants. 3. That they have their Conversation in simplicity and godly pureness.
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Quest. But what is therein Christ which distinctly causeth this resurrection in the Christian, or plucketh vp his heart to the care of holy graces or duties?
Quest. But what is therein christ which distinctly Causes this resurrection in the Christian, or plucketh up his heart to the care of holy graces or duties?
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Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ.
Answer 1. The virtue of christ. 2. The Spirit of christ. 3. The Exampl of christ. 4. The Intercession of christ. 5. The loving invitations and allurements of christ.
and how canst thou discerne thine owne wretchednesse? dost thou thinke that this will serue thy turne, that thou intendest to mend hereafter? consider what is here implied, the worke of true amendment, is a true, but spirituall resurrection.
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.
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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;
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, O let me alone now, I will rise hereafter. So is it with thee;
2. Here is singular comfort for such of Gods children as are afflicted in spirit, especially about the greatnesse of the power of sinne, and the difficulties of well-doing:
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 welldoing:
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they should here consider, not onely that it is Christs worke to make them holy, but that he is pleased to resemble it to the resurrection of the bodie:
they should Here Consider, not only that it is Christ work to make them holy, but that he is pleased to resemble it to the resurrection of the body:
Lastly, thy indeuour in Christ and desire, is accepted and taken for the deede: what graces thou vnfeinedly desirest, and constantly vsest the meanes to attaine, thou hast;
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;
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Quest. But what hath baptisme to doe here with our mortification, and viuification, or spirituall buriall and resurrection? Answ. Baptisme stands in a threefold relation,
Quest. But what hath Baptism to do Here with our mortification, and vivification, or spiritual burial and resurrection? Answer Baptism Stands in a threefold Relation,
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for baptisme doth signifie & seale vnto vs, 1. Our deliuerance from the seas of Gods wrath . 2. The resurrection of our bodies . 3. Our communion with the whole Trinitie . 4. Our adoption . 5. Our communion with the Saints . 6. Remission of all sinnes .
for Baptism does signify & seal unto us, 1. Our deliverance from the Seas of God's wrath. 2. The resurrection of our bodies. 3. Our communion with the Whole Trinity. 4. Our adoption. 5. Our communion with the Saints. 6. Remission of all Sins.
when we amend our liues, and confesse our sinnes , and gladly receiue the word , and lay hold vpon the promises of grace , especially when the conscience maketh request vnto God ,
when we amend our lives, and confess our Sins, and gladly receive the word, and lay hold upon the promises of grace, especially when the conscience makes request unto God,
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for the application and fruition of the things signified by baptisme. Hitherto of the effects. The causes follow. 1. Faith. 2. The operation of God. 3. Christs resurrection.
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 resurrection.
nor of miracles, but that which is in scriptures called the faith of Gods elect, and by Diuines iustifying faith. Nor is it enough to bring hither the perswasion of Gods mercy in Christ, which is the first and chiefe act of iustifying faith:
nor of Miracles, but that which is in Scriptures called the faith of God's 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:
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but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification, which as I suppose is here meant, where he calleth it the faith of the operation of God. Quest.
but we must believe the power of God in the particular success of the means for effecting both of mortification and vivification, which as I suppose is Here meant, where he calls it the faith of the operation of God. Quest.
Answ. In baptisme faith is needfull, not onely the faith of explication, but also the faith of application: for we are bound not onely to beleeue that those things there shadowed out, are so as they import,
Answer In Baptism faith is needful, not only the faith of explication, but also the faith of application: for we Are bound not only to believe that those things there shadowed out, Are so as they import,
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And by faith Christ liues in vs . It quencheth the fiery darts of the deuill . It lightneth our darknes . It purifieth the heart . It ouercomes the world . It breeds ioy and consolation . And loue to Gods children .
And by faith christ lives in us. It quenches the fiery darts of the Devil. It lighteneth our darkness. It Purifieth the heart. It overcomes the world. It breeds joy and consolation. And love to God's children.
Answ. 1. Labour to expresse that which on thy part is required, that is, set vp the confession of thy sinnes and amendment of thy life. 2. Then goe vnto God,
Answer 1. Labour to express that which on thy part is required, that is, Set up the Confessi 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 Iesus Christ thy baptisme is giuen to thee,
and let thy conscience make request for the answer of the Spirit of adoption, by which the Lord may assure thee, that in the mediation of Iesus christ thy Baptism is given to thee,
Quest. But how may I doe to be assured, that my sinnes shall be subdued, and that I shall be raised vp in holy graces and duties? Answ. 1. Acquaint thy selfe with Gods promises of this kinde,
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? Answer 1. Acquaint thy self with God's promises of this kind,
and grow skilfull in them. 2. Cry strongly to God for the testimonie of Iesus in thy heart, that by his spirit hee would settle thee in this perswasion. 3. Waite vpon the word and prayer till God doe effect it. 4. Strengthen thy selfe, both by the experience of others,
and grow skilful in them. 2. Cry strongly to God for the testimony of Iesus 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 thy self, both by the experience of Others,
as also with due obseruation of successe in the subduing of any sinne, or the exercise of any graces or duties. The vses may be diuers. First for information;
as also with due observation of success in the subduing of any sin, or the exercise of any graces or duties. The uses may be diverse. First for information;
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how canst thou beleeue aright, and yet thy sinnes not mortified, and thy heart and life vnsanctified? Againe, we see we haue not comfort of our baptisme, till the power of holinesse in some measure appeare in our liues. Secondly, for instruction:
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:
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1. They must be beleeuers, that looke for this priuiledge. 2. They must bring a particular faith, to draw out this power of God into operation. 3. It will not be set a worke about euery thing,
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 every thing,
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The power of God is engaged for operation in foure things for the benefit of the faithfull. First, in their afflictions. Secondly, in their temptations.
The power of God is engaged for operation in foure things for the benefit of the faithful. First, in their afflictions. Secondly, in their temptations.
In afflictions, God hath bound himselfe to shew his power, 1. In giuing strength to endure them . 2. In moderating the afflictions to their strength . 3. In guiding them to the right ends . 4. In deliuerance out of them .
In afflictions, God hath bound himself to show his power, 1. In giving strength to endure them. 2. In moderating the afflictions to their strength. 3. In guiding them to the right ends. 4. In deliverance out of them.
If we looke vpon the enemies of the godly in particular, God shewes his power, 1. In restraining or disappointing them . 2. In rewarding and ouerthrowing them .
If we look upon the enemies of the godly in particular, God shows his power, 1. In restraining or disappointing them. 2. In rewarding and overthrowing them.
Thirdly, in the difficulties of holy life, the Lord vseth his power, 1. In making his seruants able to walke in his waies, both by giuing them power and strength ,
Thirdly, in the difficulties of holy life, the Lord uses his power, 1. In making his Servants able to walk in his ways, both by giving them power and strength,
and by relieuing and reuiuing their strength daily, and renewing it . 2. In keeping them from euill . 3. In establishing them that they may perseuere and hold out .
and by relieving and reviving their strength daily, and renewing it. 2. In keeping them from evil. 3. In establishing them that they may persevere and hold out.
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though for their outward shew they doe not promise much, yet by the maruellous operation of God, they are auaileable in effect for all that is promised in them, onely if we could get this faith in this operation of God here mentioned. The vse of all is; First for information:
though for their outward show they do not promise much, yet by the marvelous 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; First for information:
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in matter of godlinesse, they can know nothing but the forme of it, the other haue experience of the singular power of God in all the passages of holy life, both in the vse of the meanes, and in his preseruation.
in matter of godliness, they can 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.
Againe, it may teach vs not to despise the weake Christian, for the Lord is able through his operation to make him stand. And it should incourage vs all to the works of righteousnes , seeing Gods operation is so ready to be found,
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, seeing God's operation is so ready to be found,
VERS. 13. And you being dead in your sinnes, and the vncircumcision of the flesh, hath he quickned together with him, forgiuing you all your trespasses.
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.
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In the state of corruption two things are true of them, and are true of all men. 1. They were dead in actuall sinnes. 2. They were then in the vncircumcision of the flesh, and likewise dead in it.
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.
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1. We may from hence be informed of the fruitlesnes of philosophie, traditions, or ceremonies of Moses, they cannot make a miserable man happy, they cannot infuse the least sparke of spirituall life into any.
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.
And it may serue to humble men for their falls after calling, and to keep them still suspitious and watchfull ouer a nature, that hath been so prone to sinne and securitie in sinning;
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 prove to sin and security in sinning;
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and senselesse in their sinfull courses? and thus it is with euery particular person, the words import that he is guilty of many sinnes, and he is dead in them also.
and senseless in their sinful courses? and thus it is with every particular person, the words import that he is guilty of many Sins, and he is dead in them also.
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Naturally euery man is guilty of secret atheisticall conceits, of vnbeleefe, of ignorance, of hardnes of heart, of swarms of euill thoughts and affections, of hurtfull passions and lusts, besides his defects of the knowledge of God,
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 passion and Lustiest, beside his defects of the knowledge of God,
Who can sufficiently rip open the vnthankfulnes, lukewarmenes, hypocrisie, inconstancie, and presumptuous profanenesse, that is in our hearts by nature, in matters of Gods seruice? how do men daily offend, either by not calling vpon the name of 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 men, or our owne selues, publike, priuate, secret, open, inward, outward, in prosperitie and aduersitie, in the Church or familie, or abroad in mens conuersation.
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.
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The body of man being in the graue, he is dead corporally: The soule of man lying in sinne, is dead spiritually: And both soule and body being cast into hell, are dead eternally. The Colossians were dead spiritually:
The body of man being in the graven, 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. The colossians were dead spiritually:
Now that men are in this case by nature, these Scriptures proue, Eph. 2.1, 2. Math. 8.22. Ioh. 8.25. Rom. 8.10. Luk. 15.32. Reuel. 3.2. Iud. 12. 1 Tim. 5.6.
Now that men Are in this case by nature, these Scriptures prove, Ephesians 2.1, 2. Math. 8.22. John 8.25. Rom. 8.10. Luk. 15.32. Revel. 3.2. Iud. 12. 1 Tim. 5.6.
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they feele no more of the feare of hell, or iudgement, or Gods anger, then if they were already dead in their bodies, they would feele outward extremities:
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:
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and therefore of our selues mooue not vnto life, till God quicken vs by his word and spirit. 2. Of the carnall Protestant, that beares himselfe so strongly vpon his supposed couenant with death and hell, his agreement must be disanulled, nay his very securitie imports his vnauoidable destruction,
and Therefore of our selves 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 hell, his agreement must be Disannulled, nay his very security imports his unavoidable destruction,
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and neuer yet entertained the care of reformation of thy life, be heere warned of thy miserie, let it bee enough thou hast been dead in sinne, doe not lie still rotting in the graues of iniquitie,
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,
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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 actuall sinnes.
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.
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as if hee would say, your very vncircumcision that is in your flesh (which are Gentiles) is a token that you are strangers from the life of God. Some thus;
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 hee quickned, which were dead in respect of your sinnes and carnall life, which ye liue in the vncircumcision, that is, in your estate of Gentilisme.
And you hath he quickened, which were dead in respect of your Sins and carnal life, which you live in the uncircumcision, that is, in your estate of Gentilism.
But I thinke with those that vnderstand by the flesh originall sinne, and by the vncircumcision, their miserie in respect of it, implied in the allusion to the circumcision literally taken.
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.
Originall sinne is called flesh, because the flesh is the instrument by which it is propagated. 2. Because it is the subiect in which it is. 3. Because it is the end it driues vs to, viz. to satisfie the flesh and to seeke fleshly things.
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 originall sinne heere called flesh, is a spirituall kinde of disease, gall, leauen and poyson, which daily diffuseth it selfe throughout the whole man, and still infecteth it:
This original sin Here called Flesh, is a spiritual kind of disease, Gall, leaven and poison, which daily diffuseth it self throughout the Whole man, and still Infecteth it:
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for to speake distinctly, in originall sinne there are three things. 1. The guiltinesse of Adams fact, deriued vnto vs by iust imputation. 2. The want of that originall iustice was in vs in the creation. 3. The deprauation and corrupt disposition of our natures.
for to speak distinctly, in original sin there Are three things. 1. The guiltiness of Adams 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 nature's.
for it imports 1. That we are hatefull to God, children of wrath. 2. That we haue no portion in the heauenly Canaan. 3. That wee haue no fellowship in the communion of Saints. 4. That wee haue no part in the promised Messias,
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,
Hence also may we see what a wofull 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 necessitie of regeneration? assuredly except wee be borne againe, we can neuer enter into the kingdome of heauen:
Hence also may we see what a woeful estate all wicked men Are in, that take care for the Lustiest 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 born again, we can never enter into the Kingdom of heaven:
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or of ill company, or of the Deuill only, but especially we must lay the fault vpon our ill natures, twas thy wicked disposition made thee so to sinne.
or of ill company, or of the devil only, but especially we must lay the fault upon our ill nature's, it thy wicked disposition made thee so to sin.
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yea, we should by confession and contrition endeuour the daily crucifying of our wicked flesh, with the lusts thereof , condemning our selues by a daily verdict and sentence,
yea, we should by Confessi and contrition endeavour the daily crucifying of our wicked Flesh, with the Lustiest thereof, condemning our selves by a daily verdict and sentence,
yea, and to this end wee should be willing to suffer afflictions, and to endure any hardship rather then the flesh should preuaile in vs. You hath hee quickned ] Hitherto of mans miserie and the state of corruption:
yea, and to this end we should be willing to suffer afflictions, and to endure any hardship rather then the Flesh should prevail in us You hath he quickened ] Hitherto of men misery and the state of corruption:
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In our selues we were quickned three wayes. 1. Sacramentally, in baptisme. 2. By inchoation in our conuersion. 3, Perfectly, by hope of perfection in heauen;
In our selves we were quickened three ways. 1. Sacramentally, in Baptism. 2. By inchoation in our conversion. 3, Perfectly, by hope of perfection in heaven;
The meanes by which we are quickned is ordinarily onely the word, and that preached also, which is therefore called the word of life, Psal. 19.8. 1 Pet. 1.22. Phil. 2.15. Ioh. 5. The necessity of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen, Ioh. 3.5.
The means by which we Are quickened is ordinarily only the word, and that preached also, which is Therefore called the word of life, Psalm 19.8. 1 Pet. 1.22. Philip 2.15. John 5. The necessity of this quickening is such as without it we cannot possibly enter into the Kingdom of heaven, John 3.5.
They that are thus quickned and conuerted, are stiled by diuers names or titles, they are called the holy seede , the called of Iesus , the children of the most high , the brood of immortalitie, they that follow Christ in the regeneration ,
They that Are thus quickened and converted, Are styled by diverse names or titles, they Are called the holy seed, the called of Iesus, the children of the most high, the brood of immortality, they that follow christ in the regeneration,
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These prolong the dayes of Christ vpon earth, being begotten by the trauell of his soule . 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes, Ier. 31.25. Hos. 14.5. Esay 57.15.16. & 61.1.2.3. Micha. 7.18. Ezech. 11.19. Esay 50.4. Act. 3.19. 3. All their sinnes are forgiuen, as the coherence shewes, and these Scriptures further confirme, Esay. 44.22. Ephes 1.7.6. Rom. 3.25. 1 Cor. 6.11. Heb. 8.12. 1 Ioh. 1.7. 4. They are in great account with God . 5. They are deliuered from this present euill world :
These prolong the days of christ upon earth, being begotten by the travel of his soul. 2. They Are sweetly comforted and tenderly used in the healing of all their sorrows, Jeremiah 31.25. Hos. 14.5. Isaiah 57.15.16. & 61.1.2.3. Micah. 7.18. Ezekiel 11.19. Isaiah 50.4. Act. 3.19. 3. All their Sins Are forgiven, as the coherence shows, and these Scriptures further confirm, Isaiah. 44.22. Ephesians 1.7.6. Rom. 3.25. 1 Cor. 6.11. Hebrew 8.12. 1 John 1.7. 4. They Are in great account with God. 5. They Are Delivered from this present evil world:
and from the plagues that belong vnto it. 6. They are blessed with the seedes of all spirituall blessings in heauenly things . 7. They are happy in their heauenly relations, to God, to Iesus the mediator, to the Angels of God, to the spirits of the iust, and to the faithfull euery where . 8. They are assured of the successe of all the meanes of saluation, Esay 12.3. & 65.15.23. and 56. 1 Cor. 3.21.22.23. Esay 55.6. 9. They haue great promises of comfort, audience, protection, and deliuerance out of all their troubles, Esay 4.5.6. Rom. 8.17. &c. 2 Cor. 1.3.4. Esay 41.12. & 42.13.
and from the plagues that belong unto it. 6. They Are blessed with the seeds of all spiritual blessings in heavenly things. 7. They Are happy in their heavenly relations, to God, to Iesus the Mediator, to the Angels of God, to the spirits of the just, and to the faithful every where. 8. They Are assured of the success of all the means of salvation, Isaiah 12.3. & 65.15.23. and 56. 1 Cor. 3.21.22.23. Isaiah 55.6. 9. They have great promises of Comfort, audience, protection, and deliverance out of all their Troubles, Isaiah 4.5.6. Rom. 8.17. etc. 2 Cor. 1.3.4. Isaiah 41.12. & 42.13.
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Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not? I answer, it may bee knowen by diuers signes:
Now if any enamoured with these privileges ask how we may know whither we be converted and quickened or not? I answer, it may be known by diverse Signs:
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The fourth signe is their ceasing from sinne, euen their daily endeauour to subdue and forsake all sorts of sinnes, inward aswell as outward, secret aswell as open, lesser aswell as greater;
The fourth Signen is their ceasing from sin, even their daily endeavour to subdue and forsake all sorts of Sins, inward aswell as outward, secret aswell as open, lesser aswell as greater;
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Now there are other signes in stronger Christians, such as these. 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death,
Now there Are other Signs in Stronger Christians, such as these. 1. A full assurance of faith in Iesus christ. 2. A longing and constant desire of death,
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and loue to the appearing of Iesus Christ, in a sensible and ardent measure, and that in prosperitie. 3. A greate conquest and victorie in ouercomming the world and the flesh. 4. The spirit of prayer, and such like.
and love to the appearing of Iesus 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.
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First, since this is the first and common worke, without which we can neuer get out of our naturall miserie, here may the cursed and damnable waiwardnesse of the most be reproued, who liue snorting in sinne,
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,
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2. The inconstant, whose righteousnesse is as the morning dew, that by flashes and fits only thinke of turning to God. 3. The profane scoffer, that speakes euill of the good way of God,
2. The inconstant, whose righteousness is as the morning due, that by flashes and fits only think of turning to God. 3. The profane scoffer, that speaks evil of the good Way of God,
euen compell all men to awake and stand vp from the dead, and neuer giue ouer till Christ bee formed in them? labouring aboue all things to be made new creatures; resoluing to begge this quickning at Gods hands, till by his word he be pleased to beget it in them.
even compel all men to awake and stand up from the dead, and 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.
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Lastly, how should they walke in newnesse of life that are borne againe of God? there is a path and it is called holy and they must walke in it , seeing this grace hath appeared, how should they deny vngodlinesse and worldly lusts, for euer resoluing to liue soberly, and godly, and righteously in this present world .
Lastly, how should they walk in newness of life that Are born again of God? there is a path and it is called holy and they must walk in it, seeing this grace hath appeared, how should they deny ungodliness and worldly Lustiest, for ever resolving to live soberly, and godly, and righteously in this present world.
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And they should giue all diligence to make vp their assurance of their holy calling and election , Girding vp the loynes of their mindes, that they might trust perfectly on the grace that is brought vnto them, in the reuelation of Iesus Christ .
And they should give all diligence to make up their assurance of their holy calling and election, Girding up the loins of their minds, that they might trust perfectly on the grace that is brought unto them, in the Revelation of Iesus christ.
And since they are in so happie an estate, they should alwaies reioyce, and let their moderation of minde be knowen to all men, being in nothing carefull,
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,
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praying one for another, that God would fulfill the good pleasure of his will, and the worke of our faith with power, that we might abound in loue, and be established in holinesse before God, in the comming of our Lord Iesus Christ with all the Saints . Thus of our quickning;
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 Iesus christ with all the Saints. Thus of our quickening;
men are quickned together with Christ, 1. Because we are quickned aswell as he. 2. Because being quickned we are vnited vnto him. 3. Because we are quickned by the same spirit,
men Are quickened together with christ, 1. Because we Are quickened aswell as he. 2. Because being quickened we Are united unto him. 3. Because we Are quickened by the same Spirit,
the word forgiuing as it is in the originall, signifieth to acquit them gratis, and as a free gift of his grace, to send them the newes of their pardon:
the word forgiving as it is in the original, signifies to acquit them gratis, and as a free gift of his grace, to send them the news of their pardon:
The vse of all may be first for great reproofe of the generall carelessenes of the most men, that will take no paines at all to get the pardon of their sinnes,
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,
or that their ciuill course of life, or their works of mercie, or piety, will make God amends &c. Againe, this neglect ariseth from the forgetfulnesse of mans latter end,
or that their civil course of life, or their works of mercy, or piety, will make God amends etc. Again, this neglect arises from the forgetfulness of men latter end,
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3. Shall we not be stirred vp to seeke forgiuenes of sinnes? Quest. What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes? Answ. 1. Thou must forgiue men their trespasses . 2. Thou must acknowledge thy sinnes . 3. Thou must pray,
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? Answer 1. Thou must forgive men their Trespasses. 2. Thou must acknowledge thy Sins. 3. Thou must pray,
VERS. 14. Blotting out the hand-writing of ordinances, that was against vs, which was contrarie to vs and tooke it out of the way, nailing it to his crosse.
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.
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THis verse and the next containe the seuenth reason of the dehortation, it is laid down in this verse and amplified in the next. The argument may stand thus:
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:
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Hand-writing ] This hand-writing is by diuers diuersly referred, for some thinke it is to be referred to the couenant with Adam; all mankinde in him was bound to God, this obligation he brake and so the forfeiture, lay still vpon our neckes till Christ paid the debt, and cancelled the obligation.
Handwriting ] This handwriting is by diverse diversely 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 brake and so the forfeiture, lay still upon our necks till christ paid the debt, and canceled the obligation.
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as by circumcision, so faith the Apostle, he that is circumcised is bound to keepe the whole law, Gal. 5.5. By others of them men made bils of debt, circumcision confesseth corruption of nature by propagation.
as by circumcision, so faith 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 Confesses corruption of nature by propagation.
The words may be true of all, but most principally of the ceremoniall law In generall he here intreateth of deliuerance from the ceremonies of Moses, then, two things may in particular be noted, 1. What the ceremonies were in themselues. 2. The manner or meanes how the Church was discharged of them.
The words may be true of all, but most principally of the ceremonial law In general he Here intreateth 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 first, if we require what they were? They were 1. for honor, ordinances of God. 2. for vse, hand-writings. 3. for effect they were against vs, or contrarie to vs.
For the First, 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 us
Ordinances ] Some read for ordinances, some read by ordinances, some with ordinances, and some of ordinances. They that read for ordinances, say the hand-writing was for ordinances, that is, either in fauor of the decrees that were against 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,
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it was by ordinances viz euangelicall, for they say the decrees of Christ did euacuate the lawes of Moses. They that read with ordinances, say that the hand-writing was the debt of death which Christ tooke away with the ordinance;
it was by ordinances videlicet 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;
And so the point to be obserued is, that the ceremonies imposed vpon the Iewes were Gods ordinances, which may shew vs that God did take vpon him the right to binde the conscience, of men, by ceremonies. 2. Seeing Christians are freed from them by God himselfe,
And so the point to be observed is, that the ceremonies imposed upon the Iewes were God's 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 Lord in all ages did driue men vnder their hands as it were openly to make profession of their owne sin guiltinesse and fall, that so Gods iustice might be cleared:
Therefore the Lord in all ages did driven men under their hands as it were openly to make profession of their own since guiltiness and fallen, that so God's Justice might be cleared:
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Against vs ] In effect they were against vs. The ceremonies were against vs, that is against the Iewes 4. waieas, 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 sinne,
Against us ] In Effect they were against us The ceremonies were against us, that is against the Iewes 4. waieas, 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,
as when the whore would sacrifice to colour her whoredomes, Pro. 5. or when men did thinke thereby to make amends for their sinnes, Ier. 7. or when they vsed them for the hurt of Gods children,
as when the whore would sacrifice to colour her whoredoms, Pro 5. or when men did think thereby to make amends for their Sins, Jeremiah 7. or when they used them for the hurt of God's children,
The vse of all this chiefly may be to shew, the misery of euery impenitent sinner, his sinnes are vpon record, there is the hand-writing against him, let him looke vpon sacrificing Iewes,
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 Iewes,
and as for the ceremoniall hand-writings they were both fulfilled and abolished in the sacrifice of Christ on the crosse, hee himselfe saying, It was finished. And the more to assure vs, of our safetie, from these forfeitures, he vseth those diuers phrases, of putting out, taking out of the way,
and as for the ceremonial Hand-writings they were both fulfilled 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 uses those diverse phrases, of putting out, taking out of the Way,
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and if God spared not his owne Sonne, when hee came about this businesse of cancelling the hand-writing, what thinke we shall be the case of all wicked men, that die in their sinnes,
and if God spared not his own Son, when he Come about this business of cancelling the handwriting, what think we shall be the case of all wicked men, that die in their Sins,
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Hence also we may see what wonderfull cause wee haue to loue the Lord Iesus, that hath done all this for vs, Oh how precious should his memorie be amongst vs? Finally, here the faithfull should gather singular comfort against the law, sinne, death and hell, seeing here they may be informed all these were nailed vpon the crosse,
Hence also we may see what wonderful cause we have to love the Lord Iesus, that hath done all this for us, O how precious should his memory be among 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,
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And shall not wee take heede of running in debt againe, by sinning, after the sprinkling of the bloud of Iesus Christ? or shall wee wretchedly binde our selues to the law againe, by pleading our iustification before God by the workes of the law? VERS. 15. And hauing spoiled principalities and powers, hee made a shew of them openly, triumphing ouer them in it.
And shall not we take heed of running in debt again, by sinning, After the sprinkling of the blood of Iesus christ? or shall we wretchedly bind our selves 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.
the battell was fierce, cruell, prodigiously difficult, bloudie on the best side, and if Christ had beene a iot lesse then he was, there had been no remedie, nor hope.
the battle was fierce, cruel, prodigiously difficult, bloody on the best side, and if christ had been a jot less then he was, there had been no remedy, nor hope.
no sooner sprouting in the life of nature, but smitten with the venome of spirituall infection, plagued with the bondage of more then cruell seruitude, not pittied, not helped:
no sooner sprouting in the life of nature, but smitten with the venom of spiritual infection, plagued with the bondage of more then cruel servitude, not pitied, not helped:
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Now one man commeth into the field in the right of millions, (that could not stand in their owne quarrell) challengeth the victors, with singular compassion calleth backe the scattered, raiseth a mighty expectation, exposeth himselfe to the danger, with incredible fury is encountred, one with millions or legions of Diuels, of incomprehensible rage,
Now one man comes into the field in the right of millions, (that could not stand in their own quarrel) Challengeth the victor's, with singular compassion calls 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,
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First, some Papists say this battell was fought in hell, when Christ fetched the Fathers out of Limbus: This interpretation I reiect, not onely as a fond conceit obtruded vpon the world,
First, Some Papists say this battle was fought in hell, when christ fetched the Father's out of Limbus: This Interpretation I reject, not only as a found conceit obtruded upon the world,
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The Deuils encountred Christ two wayes vpon the crosse: visibly and inuisibly. Visibly, by inspiring wicked men with vile prouocations to vex him, and molest him;
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;
where he is sayd to triumph ouer them, therein is an allusion to the third degree of victorie, they were wont to lead their captiues after the chariot of triumph into the Citie with great pompe:
where he is said to triumph over them, therein is an allusion to the third degree of victory, they were wont to led their captives After the chariot of triumph into the city with great pomp:
For doe they attach him? why first the officers are smitten to the ground with a very word, and Iudas the cheefe leader is made to goe and hang himselfe:
For doe they attach him? why First the Officers Are smitten to the ground with a very word, and Iudas the chief leader is made to go and hang himself:
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Will they arraigne him in the Consistorie? why there sits a high Priest that was made whether hee would or no to prophesie of Christs death for the people ;
Will they arraign him in the Consistory? why there sits a high Priest that was made whither he would or not to prophesy of Christ death for the people;
Will they haue him to the crosse? there are wonders of victorie, a theefe without meanes saued, the vaile of the Temple rent, signes in heauen and earth,
Will they have him to the cross? there Are wonders of victory, a thief without means saved, the veil of the Temple rend, Signs in heaven and earth,
when they plotted to crucifie Christ? And why should we be afraid of suffrings, seeing the crosse is Christs triumph? and let vs resolue also to ouercome by suffrings ;
when they plotted to crucify christ? And why should we be afraid of sufferings, seeing the cross is Christ triumph? and let us resolve also to overcome by sufferings;
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but consider it generally, and in steede of the words [ vpon the same crosse ] read [ in himselfe ] and thus doe the most Interpreters new and old read it;
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;
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by the conuersion of sinners, by the Gospell, hee daily spoyles principalities and powers, and triumphs ouer them, &c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse.
by the conversion of Sinners, by the Gospel, he daily spoils principalities and Powers, and Triumphos over them, etc. and so these words Are a consequent of the putting out of the handwriting mentioned in the former verse.
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who, whom, what, and by what meanes. For the first, it is the second Adam that vndertakes this battel, he that is God and man, he of whom the prophesies ranne, he that by a voice from heauen at his baptisme was acknowledged the only champion, twas he that sent the challenge by his fore-runner Iohn Baptist, he it is that foyled Sathan in many Monomachies, this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers.
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, it he that sent the challenge by his forerunner John Baptist, he it is that foiled Sathan 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.
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Now for the second, the spoyled are called principalities and powers. Principalities and Powers ] These termes are giuen to the good Angels, Eph. 3.10. and to great Magistrates and Princes on earth, Eph. 1.23. In effect they are giuen to Christ, Esay 9.6.7.
Now for the second, the spoiled Are called principalities and Powers. Principalities and Powers ] These terms Are given to the good Angels, Ephesians 3.10. and to great Magistrates and Princes on earth, Ephesians 1.23. In Effect they Are given to christ, Isaiah 9.6.7.
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The two words note two things in the euill Angels, Excellencie and Abilitie; Excellencie, so they are principalities; Abilitie, so they are powers. Their excellencie is two waies to be considered, 1. in themselues. 2. their soueraignty ouer the world.
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 themselues and their owne nature, euer since their horrible fall, they are creatures of wonderfull knowledge, swiftnesse, discerning, and such like.
In themselves and their own nature, ever since their horrible fallen, they Are creatures of wonderful knowledge, swiftness, discerning, and such like.
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and it may wonderfully comfort Gods children in their acceptation with God, for if God can yeelde these titles and acknowledge that is yet good in the very Deuils, sure then it cannot be he should not like what he findes good in his owne Saints,
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 then it cannot be he should not like what he finds good in his own Saints,
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As they are called principalities, so for their abilitie and force of working, they are called powers. The wonderfull power the diuels haue may be considered either in the world or in the Church.
As they Are called principalities, so for their ability and force of working, they Are called Powers. The wonderful power the Devils have may be considered either in the world or in the Church.
euen the beginning of a generall falling away into gentilisme and idolatrie (which will neuer bee vtterly recouered againe while the world stands) all the families making apostasie in the beginning of the Babylonish Monarchie,
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,
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Now leauing the whole world lying vnder this powerfull wickednesse, 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 ouer his race:
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 raze:
this light held with various encreases and decreases, till the captiuitie, after which time it waxed dimmer and dimmer, till Christ the Day-starre arose,
this Light held with various increases and decreases, till the captivity, After which time it waxed dimmer and dimmer, till christ the Daystar arose,
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Vnder Antichrist all sincerity was againe almost vniuersally put out, the face of religion corrupted, and idolatry brought into the Churches 1260, yeeres.
Under Antichrist all sincerity was again almost universally put out, the face of Religion corrupted, and idolatry brought into the Churches 1260, Years.
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how mightily it extends, for there they haue secret Atheists, Church-papists, persons excommunicate, witches, and such like diabolicall practisers, Hypocrites, Apostataes, the vnmercifull, troopes of the ignorant, besides the swarmes of vicious liuers,
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, beside the swarms of vicious livers,
and all is couered with grosse darknesse, and done in a spirituall night, and wicked men are like dead men in their sinnefull courses, senselesse and secure.
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.
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The vse is to shew the miserie of all impenitent sinners, though they go in braue clothes, dwell in faire houses, possessed of large reuenues, abound in all pleasures of life &c. yet alas,
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,
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and not dare to continue in so wofull a condition, and let the righteous leape and sing for true ioy of heart, whatsoeuer their outward estate bee in the world;
and not Dare 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;
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pulling downe their strong holds, which they had within , when they compasse the righteous with their tentations, hee euer openeth a doore for issue, and deliuereth the righteous , sending succours ,
pulling down their strong holds, which they had within, when they compass the righteous with their tentations, he ever Openeth a door for issue, and Delivereth the righteous, sending succours,
it is true, they accuse still, they hinder the word what they can still, they will steale the seede still, they will raise trouble and oppositions still, they sow tares still, they will bee casting their snares still, they buffet them by tentations still:
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 tares still, they will be casting their snares still, they buffet them by tentations still:
Now whereas he saith he hath spoiled him, it is true of the time past, 1. In the person of Christ himselfe. 2. In the merit of our victorie. 3. In our iustification, hee is perfectly foiled. 4. In our sanctification, hee is spoiled by inchoation.
Now whereas he Says 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.
This is a dragging of them out of their cels of darknesse in the light of obseruation, by shewing their natures and practises, by vnmasking them to the view of the soule:
This is a dragging of them out of their cells of darkness in the Light of observation, by showing their nature's and practises, by unmasking them to the view of the soul:
thus are they displaied in the doctrine of the Gospell, and the soules of the righteous behold this detection of Sathan from day to day by the word, with as much admiration as euer the Romans did behold any great rebell,
thus Are they displayed in the Doctrine of the Gospel, and the Souls of the righteous behold this detection of Sathan from day to day by the word, with as much admiration as ever the Romans did behold any great rebel,
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or barbarous rebell or monster, subdued, and in triumph brought into Rome. Neither may this detection of Sathan seeme to be the least part of Christs victorie:
or barbarous rebel or monster, subdued, and in triumph brought into Room. Neither may this detection of Sathan seem to be the least part of Christ victory:
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and an inexplicable kinde of astonishment, and benummednes, and blindnes. 3. In torments and punishments, 2 Pet. 4.5. Iud. 9. The vse may be for increase of consolation:
and an inexplicable kind of astonishment, and benumbedness, and blindness. 3. In torments and punishments, 2 Pet. 4.5. Iud. 9. The use may be for increase of consolation:
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Why should wee then faile through vnbeleefe, or faint in the resisting of the deuill? The Lord will more and more make a shew of them, and giue vs increase of experience of the power of his word and presence herein.
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.
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The word rendred openly signifieth sometimes eminently , sometimes without authoritie , sometimes with confidence, and vndaunted resolution, with assurance or plerophorie , sometimes with plainenesse and euidence , sometimes with libertie .
The word rendered openly signifies sometime eminently, sometime without Authority, sometime with confidence, and undaunted resolution, with assurance or plerophory, sometime with plainness and evidence, sometime with liberty.
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This triumph was first begunne in the resurrection and ascension of Christ . 2. It was continued in the publication of the Gospell , (which is newes of victorie) and in the life of Christians;
This triumph was First begun in the resurrection and Ascension of christ. 2. It was continued in the publication of the Gospel, (which is news of victory) and in the life of Christians;
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this chariot is followed with the applause of Angels, and the approbation of the Saints; the place is in the new Ierusalem on earth, in the temple of their God.
this chariot is followed with the applause of Angels, and the approbation of the Saints; the place is in the new Ierusalem on earth, in the temple of their God.
what iust cause is there to take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men, who had rather be miserable and serue the deuill still,
what just cause is there to take up bitter lamentations for the wonderful frowardness of the nature's of the most men, who had rather be miserable and serve the Devil still,
2. If such honors be done to Christians, and such ioyes had in a Christian estate, oh then let it be the praier of euery godly man daily to God, as Psal. 106.4.
2. If such honours be done to Christians, and such Joys had in a Christian estate, o then let it be the prayer of every godly man daily to God, as Psalm 106.4.
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Lastly, how should it excite in vs a desire to walke worthy of such a victorie? yea how should it inspire vs with spirituall magnanimitie to resist Sathan,
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 Sathan,
and with a holy scorne to disdaine his filthy tentations, and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principalities and powers for vs? &c.
and with a holy scorn to disdain his filthy tentations, and in all estates to demean our selves so as might become men that know and believe that christ hath spoiled principalities and Powers for us? etc.
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HItherto of the seuen reasons of the dehortation. The conclusion followes in these words and the rest to the end of the chapter: and it hath three branches.
HItherto of the seuen Reasons of the dehortation. The conclusion follows in these words and the rest to the end of the chapter: and it hath three branches.
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In these words is contained both the conclusion it selfe, vers. 16. and the reason, vers. 17. and the drift is to shew that the ceremonies of Moses are abolished,
In these words is contained both the conclusion it self, vers. 16. and the reason, vers. 17. and the drift is to show that the ceremonies of Moses Are abolished,
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and therefore they should not receiue them, or hold themselues bound vnto them. This was foretold Dan. 9.17. it was signified by the renting of the vaile;
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 veil;
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and these ceremonies were solemnly and publikely laid downe, in the first Councell which was held by the Apostles at Ierusalem, Act. 15. And they were then so laid downe, that the Apostle after giues order to the Church that those ceremonies should neuer be vsed,
and these ceremonies were solemnly and publicly laid down, in the First Council which was held by the Apostles At Ierusalem, 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,
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The ceremonies named in the text, are the difference of meats and drinkes, and the obseruation of times, concerning which hee 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 shew bread. 3. The cleane beasts.
The ceremonies nam 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 bred. 3. The clean beasts.
And the cleane beasts (knowne by chewing the cud, and diuiding the hoofe) were types of the Christians both meditation and discretion, in the meanes of his holy conuersation.
And the clean beasts (known by chewing the cud, and dividing the hoof) were types of the Christians both meditation and discretion, in the means of his holy Conversation.
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And for the confirmation of this place, the Apostle elsewhere shewes euidently 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;
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;
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Some say, in part, for they could not obserue all ceremonies, being absent from Ierusalem. Therefore the Apostle would haue them to receiue none at all, seeing they could not receiue them all.
some say, in part, for they could not observe all ceremonies, being absent from Ierusalem. Therefore the Apostle would have them to receive none At all, seeing they could not receive them all.
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Some say in part of an holiday, that is, in that part of them which concernes dayes, &c. But it is more plainly as it is here rendred. Or of the new moone.
some say in part of an holiday, 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.
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] They did obserue the Calends, or first dayes of euery moneth. Or of Sabboth dayes. ] There were diuers sorts of Sabboths, of dayes, of yeeres, or seuens of yeeres.
] They did observe the Calends, or First days of every Monn. Or of Sabbath days. ] There were diverse sorts of Sabbaths, of days, of Years, or seuens of Years.
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or ceremoniall: the ceremoniall Sabboths were either more solemne, such as were the three great feasts, Passeouer, Pentecost, & tabernacles; or lesse solemne, such as were the feasts of blowing the trumpets , and the feast of expiation .
or ceremonial: the ceremonial Sabbaths were either more solemn, such as were the three great feasts, Passover, Pentecost, & Tabernacles; or less solemn, such as were the feasts of blowing the trumpets, and the feast of expiation.
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The manner of propounding the conclusion is to be obserued. Let no man condemne you. ] These words may be referred either to Gods children, or to false teachers.
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.
Let none condemne you, that is, doe not shew such loue to these ceremonies hereafter, that thereby you incurre iustly the blame and censure of Gods children.
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.
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These ceremonies are but shadowes of that substance which now we haue, and therefore it is a foolish thing to striue about the shadow when we haue the substance.
These ceremonies 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.
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but the plaine meaning is, that the truth and substance of all the ceremonies is now enioyed by the Church in and by Christ, in whom all is now fulfilled,
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,
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IN these two verses hee concludes against philosophie, and therein specially against Angell-worship, a deuice like the old doctrine of the Platonists, concerning their daemones tutelares. The Diuines also that first broached this apostaticall doctrine in the Primitiue Church were Philosophers:
IN these two Verses he concludes against philosophy, and therein specially against Angel-worship, a device like the old Doctrine of the Platonists, Concerning their daemons Tutelares. The Divines also that First broached this apostatical Doctrine in the Primitive Church were Philosophers:
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The Apostle makes foure obseruations vpon these that bring in this worship of Angels. 1. That they attribute that to themselues, which is proper to God,
The Apostle makes foure observations upon these that bring in this worship of Angels. 1. That they attribute that to themselves, which is proper to God,
but deuised of themselues. 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuices. 4. That this course tends to the high derogation of the honour of Christ, who only deserues all glory,
but devised of themselves. 3. That those things were founded on no other Foundation then 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,
The men then that vrge these things are, 1. Hypocrites, they pretend one thing, and intend another. 2. They are ignorant persons. 3. They are proud and insolent in selfe-conceit. 4. They are prophane without Christ.
The men then that urge these things Are, 1. Hypocrites, they pretend one thing, and intend Another. 2. They Are ignorant Persons. 3. They Are proud and insolent in Self-conceit. 4. They Are profane without christ.
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then the Apostels meaning is to warne them for the reasons aboue rehearsed, and herewith adioyned, not to suffer their teachers to lord it ouer them in their consciences;
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;
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as before he had charged them, not to let them carrie away their soules as a prey vers. 18. or to condenme them vers. 19. This may teach the Ministers of the Gospell, to know and keepe their bounds,
as before he had charged them, not to let them carry away their Souls as a prey vers. 18. or to condenme them vers. 19. This may teach the Ministers of the Gospel, to know and keep their bounds,
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The Vse may be first for reproofe of such as doe wronge (either the iudges or standers by) by a wrong applause, such as giue away the honours of Gods children to such as neuer ranne in the race,,
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 raze,,
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2. This may serue for instruction to teach vs with all heedfulnes to looke to our selues after we set out in the race of Christian profession, that no man take our crowne;
2. This may serve for instruction to teach us with all heedfulness to look to our selves After we Set out in the raze of Christian profession, that no man take our crown;
If we would not loose our crowne, wee must shunne, 1. The sinne that hangs on so fast . 2. Prophane bablings and oppositions of science falslie so called . 3. Scandall . 4. The profits and pleasures of the world,
If we would not lose our crown, we must shun, 1. The sin that hangs on so fast. 2. Profane babblings and oppositions of science falsely so called. 3. Scandal. 4. The profits and pleasures of the world,
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and when we feele our selues beginne to halt, wee must seeke an healing, least we be turned out of the way . 2. We must follow peace with all men, so farre as may stand with godlinesse. 3. Wee must keepe the faith. 4. We must labour for the loue of the appearing of Christ.
and when we feel our selves begin to halt, we must seek an healing, lest we be turned out of the Way. 2. We must follow peace with all men, so Far as may stand with godliness. 3. we must keep the faith. 4. We must labour for the love of the appearing of christ.
5. Wee must continue and resolue not to giue ouer till we haue finished our course. These three rules may be gathered out of 2 Tim. 4.8.9. 6. Wee must pray that the Gospell may runne more freely ;
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;
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for that like a mighty winde helpes wonderfully in the race. 7. Wee must order riches so as they bee no hinderances . 8. We must vse the aduise of the best that can be had for skill or experience . 9. We must faithfully discharge the duties of our calling .
for that like a mighty wind helps wonderfully in the raze. 7. we must order riches so as they be no hindrances. 8. We must use the advise of the best that can be had for skill or experience. 9. We must faithfully discharge the duties of our calling.
Wee must so resolue vpon the race, that we labour to be vndaunted and euery way resolued against all afflictions and trials whatsoeuer, that may befall vs, accounting it all happinesse to fulfill our course with ioy , arming our selues with this minde that we will take vp our crosse, and endure any hardship .
we must so resolve upon the raze, 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, arming our selves with this mind that we will take up our cross, and endure any hardship.
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for if there be so much infection in a will to sinne, then there is hope God will accept a will to bee and doe good, he will accept of the will in prayer ,
for if there be so much infection in a will to sin, then there is hope God will accept a will to be and do good, he will accept of the will in prayer,
Hitherto the Apostle hath charged them generally, now in the words that follow, he inforceth his speech more particularly, both for matter, pointing out Angell-worship, as the doctrine he would conclude against,
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 foure things in those that brought in that worshippe. 1. That they brought it in hypocritically, pretending humblenesse of minde. 2. That they did it ignorantly, aduancing themselues in things they neuer saw.
and for manner noting foure 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 vp &c. 4. That they did it dangerously, not holding the head, &c. Worshipping of Angells ] The maine matter the Apostle striues to beate downe, is the worshippe of Angels:
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 philosophicall dreame, as a superstition that defrauds men of heauen, as an hypocriticall and ignorant worship, charging them to be proud and fleshly persons that vse it;
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;
The Papists offend in their doctrine about Saints and Angells three waies. 1. In giuing vnto them what may be attributed onely to Christ and to God, 2. In adoring them. 3. In inuocating and praying to them;
The Papists offend in their Doctrine about Saints and 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;
we offer vp spirituall sacrifices acceptable to God by Iesus Christ ; Let vs therefore, saith the Apostle, by him offer the sacrifices of praise alwaies .
we offer up spiritual Sacrifices acceptable to God by Iesus christ; Let us Therefore, Says the Apostle, by him offer the Sacrifices of praise always.
the indeauour of Peter for their good after his decease, was performed while he liued, as is apparant by comparing the 13. verse, with the 15. of 2. Pet. 1.
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 giue the knowledge of all things vnto them, they rob God of his glory, who onely is the knower of the hearts of men, 2. Chron. 6.30. and it is granted Isay 63.16. that Abraham knew them not, and Israel was ignorant of them.
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. Chronicles 6.30. and it is granted Saiah 63.16. that Abraham knew them not, and Israel was ignorant of them.
And whereas they obiect that Abraham in the 16. of Luke, is said to know that they had Moses and the Prophets bookes, we answer that that is spoken parabolically not historically;
And whereas they Object that Abraham in the 16. of Lycia, is said to know that they had Moses and the prophets books, we answer that that is spoken parabolically not historically;
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The second thing they giue is adoration, contrary to the flat prohibition of the Angell himselfe, in the Reuelation, who chargeth worship me not, Reuel. 19.10. and without all example in Scripture, or the least sillable of warrant for it;
The second thing they give is adoration, contrary to the flat prohibition of the Angel himself, in the Revelation, who charges worship me not, Revel. 19.10. and without all Exampl in Scripture, or the least Syllable of warrant for it;
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and we are exhorted to go boldly to the throne of grace, with the help of our high Priest, to obteine mercie and finde grace to helpe in time of need ;
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;
for Christ is the propitiation for the sinnes of the whole world , why then should wee giue his glory to any other? and inuocation is a part of the forbidden worship of Angells, as well as adoration.
for christ is the propitiation for the Sins of the Whole world, 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.
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In humblenes of minde ] It was the practise of Satan and pretence of false Teachers, to thrust in this corruption of Angell-worship vnder this colour, that it tended to keepe men in humilitie,
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,
This you see was the old deceit in the primitiue Church, and therefore worthily we may say to the people, let none of the popish rabble defraud you, through humblenesse of minde.
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.
Againe, is the Deuill ashamed to shew sinne in his owne colours? doth hee maske it vnder the colour of vertue? Then where shall those monsters appeare that declare their sinnes as Sodome, and are not ashamed of open villanies and filthinesse? Such are they that will constantly to the alehouse,
Again, is the devil ashamed to show sin in his own colours? does 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,
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Againe, if vice masked in vertues colours can so please, and allure men, how much should vertue it selfe rauish vs? If counterfeit humilitie can be so plausible,
Again, if vice masked in Virtues colours can so please, and allure men, how much should virtue it self ravish us? If counterfeit humility can be so plausible,
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Lastly, this may warne men to auoide counterfeit gestures, and all pretended insinuating shewes of deuotion, such as are open lifting vp of the eyes to heauen, sighing and all pretended tricks that are vsed onely to pretend what is not.
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.
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so it is no sinne in an Husbandman, if hee be ignorant of Astronomie or Phisicke, &c. There is a naturall ignorance which is of corrupt disposition: as to be blinde in our iudgement in spirituall things from our birth;
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 judgement in spiritual things from our birth;
so it had beene good for Sampson if he had neuer knowne Dalilah. But it had beene profitable for the Pharisies but in some respects, not to haue seene or to haue had so much knowledge.
so it had been good for Sampson if he had never known Delilah. But it had been profitable for the Pharisees but in Some respects, not to have seen or to have had so much knowledge.
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So the Apostle Peter saith it had beene good for Apostataes if they had neuer knowne the way of truth, &c. There is a willing ignorance, and that is of two sorts; of frailtie, or of presumption.
So the Apostle Peter Says 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.
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Presumptuous ignorance, is likewise of two sorts. 1. When men refuse to know Gods reuealed will needfull to their saluation . 2. When men wilfully imbrace fancies,
Presumptuous ignorance, is likewise of two sorts. 1. When men refuse to know God's revealed will needful to their salvation. 2. When men wilfully embrace fancies,
But the maine doctrine is, That it is a great sinne and a hatefull vice to be rash and aduenturous, to venture vpon opinions in matters of Religion, either that concerne worship or practice, where men are not first well informed in iudgment by true grounds of knowledge.
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.
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as it is here applied, it may note in their sinne three things. 1. A deepe insight or out-reaching into a thing beyond ordinary knowledge. 2. A mighty approbation,
as it is Here applied, it may note in their sin three things. 1. A deep insight or outreaching into a thing beyond ordinary knowledge. 2. A mighty approbation,
or very possessing of a mans selfe in a peculiar content arising from his owne inuention. 3. An externall aduancing or vaine-glorious priding of a mans selfe in his fancie.
or very possessing of a men self in a peculiar content arising from his own invention. 3. an external advancing or vainglorious priding of a men self in his fancy.
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the Scripture giues warning of the doctrines of men , of opposition of science , of the deepnesse of Satan , of transformation in euill Ministers, into Ministers of light , &c. And thus are men in their practise:
the Scripture gives warning of the doctrines of men, of opposition of science, of the deepness of Satan, of transformation in evil Ministers, into Ministers of Light, etc. And thus Are men in their practice:
though they commit the same foule euils they condemne in others, yet they haue such deuices with which they please themselues, that they are called counsels ,
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,
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but men can blesse themselues against any terror or threatning: and if men finde their deuices to haue any entertainment, they will aduance themselues wonderfully,
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,
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Rashly puffed vp. ] These words are a taxation of their swelling pride, described 1. by the nature of it, puffed vp. 2. by the effect, in vaine, or rashly.
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.
If we reade it in vaine, it notes fitly that pride alwayes is in vaine. In vaine I say, first, in respect of God who resisteth it, Iam. 4.7. Luk. 1.51.
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, Iam. 4.7. Luk. 1.51.
Thirdly, in respect of themselues, who inherit nothing by it but follie, Prouerb. 14.18. 1 Tim. 6.4. Our hearts desire then should be that the Lord would hide our pride, and mortifie our naturall corruption herein.
Thirdly, in respect of themselves, who inherit nothing by it but folly, Proverb. 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.
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and so we may see that wit, sharpnes of vnderstanding, carnall reason, is in vaine, (whatsoeuer men sauour of themselues) a meere puffe of winde, a very vanitie,
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,
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Which should teach vs to gird vp the loynes of our mindes, and restraine that selfe-conceit might arise from the pride of our owne mindes or carnall reason, we should (as the Apostle shewes) become fooles, that wee might be truly wise .
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.
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Againe, it should teach vs not to rest vpon the wisdome of men, nor to thinke of any aboue what is written, or be puffed vp one against another e. Thus of the third thing.
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.
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it is laid downe in these words, not holding the head; and amplified by a digression into the praises of the mysticall body of Iesus Christ for the vnion and increase thereof.
it is laid down in these words, not holding the head; and amplified by a digression into the praises of the mystical body of Iesus christ for the Union and increase thereof.
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and this euidently proues the Church of Rome to be no true Church, because besides many other heresies and idolatries, they maintaine the worshipping of Saints and Angels.
and this evidently Proves the Church of Room to be no true Church, Because beside many other heresies and idolatries, they maintain the worshipping of Saints and Angels.
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2. That hypocrisie, ignorance, and pride, are inseparable companions of apostacie from Christ. 3. That there is a difference betweene sinne and sinne, error and error:
2. That hypocrisy, ignorance, and pride, Are inseparable Sodales of apostasy from christ. 3. That there is a difference between sin and sin, error and error:
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some ceremonies that abolish from Christ ; there be some errors of meere frailtie and ignorance ; some errors that altogether corrupt the minde, and make men destitute of the truth .
Some ceremonies that Abolah from christ; there be Some errors of mere frailty and ignorance; Some errors that altogether corrupt the mind, and make men destitute of the truth.
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The creature stands in relation to Christ: 1. More generally in existence, and so all things are in him, Col. 1.16. More specially in vnion, and so man only is ioyned to Christ:
The creature Stands in Relation to christ: 1. More generally in existence, and so all things Are in him, Col. 1.16. More specially in Union, and so man only is joined to christ:
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But in particular in these words the Church which is the body of Christ is praised fo foure things. 1. For her originall or dependance vpon Christ, of whom. 2. For ornament, furnished. 3. For vnion, which is amplified, 1. by the parts, knit together, 2. by the meanes, ioynts and bands. 4. For her growth, increasing with the increase of God.
But in particular in these words the Church which is the body of christ is praised foe foure 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 bans. 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 her selfe she is blacke , she is but the daughter of Pharoe , she was in her bloud when Christ first found her , she needed to be washed from her spots and wrinkles ,
Of whom. ] Doct. All the praise of the Church is from her head, for of her self she is black, she is but the daughter of Pharaoh, she was in her blood when christ First found her, she needed to be washed from her spots and wrinkles,
obserue these phrases in Scripture, Euery one that asketh , euery one that heareth these words , euery one that confesseth Christ , euery one that is wearie and heauie laden , euery one that the Father hath giuen him , euery one that calleth on the name of God , and the like. Ʋse is first for comfort:
observe these phrases in Scripture, Every one that asks, every one that hears these words, every one that Confesses christ, every one that is weary and heavy laden, every one that the Father hath given him, every one that calls on the name of God, and the like. Ʋse is First for Comfort:
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and the head by the name of the body, viz. Israel . 2. The influence of the vertue of the death and resurrection of Christ . 3. The inhabitation of the spirit of Christ . 4. Intercession . 5. The communication of the secrets of Christ . 6. The testimonie of Iesus . 7. Expiation as he is the sacrifice,
and the head by the name of the body, viz. Israel. 2. The influence of the virtue of the death and resurrection of christ. 3. The inhabitation of the Spirit of christ. 4. Intercession. 5. The communication of the secrets of christ. 6. The testimony of Iesus. 7. Expiation as he is the sacrifice,
and passeouer offered for vs . 8. Consolation in affliction . 9. Power against tentations . 10. The anointing or power of office to bee Prophets, Kings,
and passover offered for us. 8. Consolation in affliction. 9. Power against tentations. 10. The anointing or power of office to be prophets, Kings,
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but in respect of parts, that hee being the fulnesse that filleth all in all things . 12. Sympathie ▪ all miseries . 13. The sanctification of all occurrents in life or death . 14 The resurrection of the body, both for matter , and prioritie .
but in respect of parts, that he being the fullness that fills all in all things. 12. sympathy ▪ all misery's. 13. The sanctification of all occurrents in life or death. 14 The resurrection of the body, both for matter, and priority.
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for hereby they haue right to the externall priuiledges of Sion: they stand in relation to all Saints, they receiue the benefit of the praiers of the whole body,
for hereby they have right to the external privileges of Sion: they stand in Relation to all Saints, they receive the benefit of the Prayers of the Whole body,
and from the knowne Saints they haue the light of example, fellowship in the Gospell, outward blessings for their sakes, assistance in the fight against the world, sympathie in afflictions, the profit of spirituall mercy, counsell, consolation, admonition, &c. and lastly a part in their lot.
and from the known Saints they have the Light of Exampl, 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.
we are tied to the Church, in one spirit, in one head, in the freedome and vse of his ordinances, the word and Sacraments, in affection, in subordination of callings,
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,
First, if wee bee thus tied to Christ by ioynts and bands, then they are to bee reproued that like it so well to be still chained in the bonds of iniquitie,
First, if we be thus tied to christ by Joints and bans, then they Are to be reproved that like it so well to be still chained in the bonds of iniquity,
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Here also is great comfort, for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift, needfull for this life or the appearing of Christ,
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,
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and diligent in our callings for the common good , to all well-doing, to doe it with loue, sinceritie, and brotherly affection , yeelding honour to the places and gifts of others , with all vprightnesse, diligence,
and diligent in our callings for the Common good, to all welldoing, to do it with love, sincerity, and brotherly affection, yielding honour to the places and Gifts of Others, with all uprightness, diligence,
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Furnished ] The Church is furnished with vnsearchable riches , with all sorts of spirituall blessings in heauenly things , she is cleansed by the bloud of Christ , Christ is her wisedome, righteousnesse, and sanctification,
Furnished ] The Church is furnished with unsearchable riches, with all sorts of spiritual blessings in heavenly things, she is cleansed by the blood of christ, christ is her Wisdom, righteousness, and sanctification,
and the glorious inheritance of the Saints? Thus of ornament: growth followeth. Increasing with the increase of God ] Growth is a marueilous glory to Christians.
and the glorious inheritance of the Saints? Thus of ornament: growth follows. Increasing with the increase of God ] Growth is a marvelous glory to Christians.
The body of Christ groweth, 1. In the number of parts or members, men being added daily to the Church. 2. In the powerfull vse of the meanes of saluation. 3. In grace ,
The body of christ grows, 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,
the secret are, 1. Want of the true grace. 2. A profession aduanced for ill ends, inward hypocrisie. 3. Errors and wicked opinions, either concerning the doctrine of godlinesse,
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 practise of it . 4. Want of knowledge how to performe holy duties, and faith to beleeue Gods acceptation. 5. Strong affections . 6. Spirituall pride . 7. Loue of ease,
or the practice of it. 4. Want of knowledge how to perform holy duties, and faith to believe God's acceptation. 5. Strong affections. 6. Spiritual pride. 7. Love of ease,
or loathnesse to indure, either the labour or the trouble of the power of godlinesse. 8. Want of internall order, in digesting the comforts or directions of God, and vnsetlednesse in assurance.
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.
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The open and externall lets are, 1. Want of publike powerfull meanes . 2. Discord with the members of Christ . 3. Neglect of priuate meanes. 4. Want of order of life . 5. Vnfaithfulnesse in other bonds . 6. Secret detractors and backbiters. 7. Vngodly company. 8. Liuing without a particular calling,
The open and external lets Are, 1. Want of public powerful means. 2. Discord with the members of christ. 3. Neglect of private means. 4. Want of order of life. 5. Unfaithfulness in other bonds. 6. Secret detractors and backbiters. 7. Ungodly company. 8. Living without a particular calling,
There are diuers motiues euen in this text which may perswade vs to striue after increase. 1. It will be a signe thou art farre from fundamentall errors, in opinion or worship,
There Are diverse motives even in this text which may persuade us to strive After increase. 1. It will be a Signen thou art Far from fundamental errors, in opinion or worship,
and from pride and hypocrisie. 2. Thou shouldest do it for thine heads sake, dishonor not thine head by thy not increasing. 3. Increase for the good and glory of the body.
and from pride and hypocrisy. 2. Thou Shouldst do it for thine Heads sake, dishonour not thine head by thy not increasing. 3. Increase for the good and glory of the body.
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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 diuine thing to increase. 4. In respect of the end, it tends to Gods glory.
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.
and humiliation for our sinnes. 2. That we loue brotherly fellowship. 3. That we willingly resigne our selues to the ministery of the Gospell, to be subiect,
and humiliation for our Sins. 2. That we love brotherly fellowship. 3. That we willingly resign our selves to the Ministry of the Gospel, to be Subject,
VERS. 20. Wherefore if wee be dead with Christ from the ordinances of the world, why as though yee liued in the world are ye burthened with traditions.
VERS. 20. Wherefore if we be dead with christ from the ordinances of the world, why as though ye lived in the world Are you burdened with traditions.
For the first, it is to be obserued, that whereas he condemned the former by way of aduise, he condemnes these by bitter and tart expostulation, why are ye burthened with traditions, as if he should say, were there not a singulare pronesse of nature to corruption, could they be so blinded,
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 you burdened with traditions, as if he should say, were there not a singular Promise of nature to corruption, could they be so blinded,
In the matter consider first what he condemnes, viz. traditions explicated in the kindes, v. 21. 2. The reasons why he condemnes them and these, are six.
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 six.
First, yee are dead with Christ, and therefore yee ought not to be subiect to traditions, of the force of this reason afterwards. 2. You are dead from the rudiments of the world, that is, from the ceremoniall lawes of Moses, which yet were as rudiments or wayes of instructing the world in the principles of the kingdome of God,
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 as rudiments or ways of instructing the world in the principles of the Kingdom of God,
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and therfore much more should you now giue ouer traditions. 3. They are burthens, and the greater by how much the lesse sense you haue of them. 4. The matter of them is light,
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,
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and vaine, and idle, ver. 21. 5. They are all corruptible, and perish with the vsing. 6. They are after the counts and doctrines of men, ver. 22. Ob. But there seemeth to be a depth in these traditions.
and vain, and idle, ver. 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 seems to be a depth in these traditions.
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Sol. v. 23. He confesseth that they haue a shew of wisdome, and that in three things. 1. In voluntarie religion . 2. In humblenesse of minde . 3. In not sparing the bodie , which hee censures two wayes.
Sol. v. 23. He Confesses 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, which he censures two ways.
Now that the whole may be better vnderstood, we must distinctly consider what he meaneth by tradition, which will appeare if it be considered negatiuely, with comparison with the two former.
Now that the Whole may be better understood, we must distinctly Consider what he means by tradition, which will appear if it be considered negatively, with comparison with the two former.
2. They are not such rites besides Scripture, as are practised with opinion of worship, for they are condemned vnder the second kinde, viz. philosophy.
2. They Are not such Rites beside Scripture, as Are practised with opinion of worship, for they Are condemned under the second kind, viz. philosophy.
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So then the traditions here condemned, are such rites, customes, or obseruations, as men binde their consciences to, to obserue or practise in the ciuill life of man.
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.
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such is, not burying on the north side of the Church, and the like silly trash, with which simple people abound more then is ordinarily obserued. Thus of the generall.
such is, not burying on the north side of the Church, and the like silly trash, with which simple people abound more then is ordinarily observed. Thus of the general.
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when Christ died they died, because his death was for their sakes, and for their benefit. 2. Because when their bodies die they die in vnion with Christ. 3. Because the vertue of Christs death is deriued to their soules:
when christ died they died, Because his death was for their sakes, and for their benefit. 2. Because when their bodies die they die in Union with christ. 3. Because the virtue of Christ death is derived to their Souls:
whence flowes, death to the law, that is, a release from the rigour and curse of it. 2. Death to sinne, that is, a power to mortifie sinne, conueyed in the ordinances of Christ,
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, conveyed in the ordinances of christ,
2. You are dead with Christ, that is, you are mortified persons, and these things are too light for any graue and penitent persons, to take vp his thoughts or cares about them;
2. You Are dead with christ, that is, you Are mortified Persons, and these things Are too Light for any graven and penitent Persons, to take up his thoughts or Cares about them;
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or as it were the first grounds of instruction, then much more are you freed from traditions, which are but beggerly obseruations, that no body can tell whence they came, or what good they doe.
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 Come, or what good they do.
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Men will not willingly suffer vniust impositions in their free holds in the world, nor should men suffer the world to impose burthens vpon their soules.
Men will not willingly suffer unjust impositions in their free holds in the world, nor should men suffer the world to impose burdens upon their Souls.
before they pestred the Church with the ceremonies of Moses, then they corrupted Gods worship with philosophicall dreames, such as was the worship of Angels,
before they pestered the Church with the ceremonies of Moses, then they corrupted God's worship with philosophical dreams, such as was the worship of Angels,
This is the nature of all outward things, they perish with the vsing, all is vanitie, the glory of the flesh is but as the flower of the field , rust or moth doth corrupt them , euen crownes are corruptible .
This is the nature of all outward things, they perish with the using, all is vanity, the glory of the Flesh is but as the flower of the field, rust or moth does corrupt them, even crowns Are corruptible.
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why should we not then moderate our loue to these outward things? why should we not striue to vse this world as if we vsed it not, no more trusting in vncertaine riches? This should also stir vs vp to the care of spirituall graces and duties, that neuer perish, that we may attaine that vncorruptible crowne of righteousnes, which God will giue to all that loue his appearing: The very daily perishing of foode and rayment, are types of thine owne perishing also. Thus of the fifth reason.
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 us 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 fifth reason.
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And are after the commandements and doctrines of men ] The reason stands thus, whatsoeuer hath no better warrant then the commandement and doctrines of men, is to be reiected as a burthensome tradition:
And Are After the Commandments and doctrines of men ] The reason Stands thus, whatsoever hath no better warrant then the Commandment and doctrines of men, is to be rejected as a burdensome tradition:
alas, mens examples, or counsell will easily passe for lawes, but the Lord is as if he were not worthy to be heard in the practise of the most. Thus of the six reasons. Now followes the obiections.
alas, men's Examples, or counsel will Easily pass for laws, but the Lord is as if he were not worthy to be herd in the practice of the most. Thus of the six Reasons. Now follows the objections.
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and instanceth in one kinde, viz. abstinence or fasting, for that he confesseth that had a shew of voluntary, not coacted or forced religion. 2. Of humblenesse of minde. 3. Of the taming of the body;
and Instanceth in one kind, viz. abstinence or fasting, for that he Confesses that had a show of voluntary, not coacted or forced Religion. 2. Of humbleness of mind. 3. Of the taming of the body;
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and willingly to acknowledge what they see in the reasons of the aduersaries, we see the Apostle fairely yeelds the full of the reasons, not mangling them,
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,
It were happy if there were this faire dealing in all reasonings publike and priuate, in print or by word of mouth, in all that professe to loue the truth especially.
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.
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The wisest worldly men are not alwaies the holiest, and most religious men, Oh that there were an heart in vs, indeed to acknowledge and to seeke the true wisdome that is from aboue.
The Wisest worldly men Are not always the Holiest, and most religious men, O that there were an heart in us, indeed to acknowledge and to seek the true Wisdom that is from above.
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and the like, what can be said or shewed in their praise, which was not pretended for these traditions? The Apostle here giues warning, let not men be deceiued, these faire pretences of our Papists, are but the old obiections of the false Apostles, new varnished ouer againe by the Pope, and his vassals:
and the like, what can be said or showed in their praise, which was not pretended for these traditions? 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:
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the body of man is to be honoured, for first the sonne of God (as the Fathers say) made it with his owne hand, in the likenesse of the body he assumed. 2. The soule a diuine thing is kept in it,
the body of man is to be honoured, for First the son of God (as the Father's say) made it with his own hand, in the likeness of the body he assumed. 2. The soul a divine thing is kept in it,
and helped by it in great imployments. 3. The sonne of God tooke the body of a man into the vnitie of his person. 4. He redeemed the body by his bloud,
and 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 feedes it with the sacramentall body. 5. The body is the temple of the Holy Ghost. 6. It is consecrate to God in baptisme. 7. It is a part of the mysticall body of Christ.
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.
Then let men know, they must giue account that dishonor their bodies, and if these superstitious persons must reckon for it, that punish their bodies without commandement from God, where shall these beasts appeare that sinne against their bodies by gluttony,
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,
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The generall rules concerne, first, the meditation of heauenly things, v. 1. to 5. secondly, the mortification of vice, vers. 5. to 10. thirdly, the renouation of life, v. 10. to 18. The exhortation to the care and study of heauenly things is propounded, v. 1. illustrated, v. 2. confirmed by reasons. vers. 3.4. In the proposition of this exhortation to the studie of heauenly things, two things are to be obserued: 1. the duty required, seeke those things that are aboue.
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, v. 1. illustrated, v. 2. confirmed by Reasons. vers. 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 foure. 1. Ye are risen with Christ. 2. These things are aboue. 3. Christ is aboue. 4. Christ is exalted there and sits at Gods right hand.
2. the Reasons, which Are foure. 1. You 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.
In this world two things should incite them. 1. Their distresse, they are dead. 2, Their hiding of the happinesse they haue, their life is hid with Christ in God, v. 3. In the end of the world:
In this world two things should incite them. 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:
and so he intreates, first of the mortification of vices that concerne our selues most, vers. 5.6.7. Secondly, of the mortification of iniuries, v. 8.9. In the first there is both the matter to be mortified, & the reasons.
and so he intreats, First of the mortification of vices that concern our selves most, vers. 5.6.7. Secondly, of the mortification of injuries, v. 8.9. In the First there is both the matter to be mortified, & the Reasons.
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The reasons are taken, first from the euill effect, which is the wrath of God, amplified by the persons on whom it falls, the children of disobedience, v. 6. Secondly, from experience, in which yee also walked when ye liued in them, v. 7.
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, v. 6. Secondly, from experience, in which ye also walked when you lived in them, v. 7.
or the sinnes of the tongue: the sinnes of the heart, are anger, wrath, malice: the sinnes of the tongue, are cursed speaking, filthy speaking, lying. The reasons are three:
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. The Reasons Are three:
in particular, it is the renuing of the minde with knowledge, and of the whole man, with the image of Christ, v. 10. Thirdly, God is no accepter of persons, without grace he will respect none,
in particular, it is the renewing of the mind with knowledge, and of the Whole man, with the image of christ, v. 10. Thirdly, God is no accepter of Persons, without grace he will respect none,
The third followes, viz. the exercise of holy graces and duties, from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse, v. 12. to 16. or the meanes of holinesse, v. 16. or the end of holinesse, v. 17.
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.
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some of them concerne the times of aduersitie principally, viz. long-suffering and clemencie in forbearing and forgiuing, v. 12.13. Some of these graces ought to raigne at all times, & these are three.
Some of them concern the times of adversity principally, viz. long-suffering and clemency in forbearing and forgiving, v. 12.13. some of these graces ought to Reign At all times, & these Are three.
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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:
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 you Are called:
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 wisedome.
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.
First, as the end of intention, that wee aime at, and so hee exhorts to it in these words, whatsoeuer yee doe in word or deed, doe all in the name of the Lord Iesus.
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 Iesus.
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Thirdly, The dutie of children, is laid downe, in these words, Children obey your Parents: and amplified, 1. by the extent, in all things. 2. by reason, for this is well pleasing to the Lord, v. 20.
Thirdly, 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 well pleasing to the Lord, v. 20.
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and confirmed by a reason taken from the ill effect, lest they be discouraged. Fifthly, In setting downe the duty of Seruants, there is first the exhortation, v. 22.23. the reasons, v. 24.25. The exhortation is both briefly laid downe in these words, Seruants be obedient to them that are your Masters:
and confirmed by a reason taken from the ill Effect, lest they be discouraged. Fifthly, 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 the first thing you should be carefull of in the right order of your liues, is to raise vp your thoughts and affections to the studie and contemplation of heauenly things;
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;
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and therefore for their worthinesse fitting your contemplation; and for their difficultie, they cannot be reached without seeking, and diligent studie, and inquirie.
and Therefore for their worthiness fitting your contemplation; and for their difficulty, they cannot be reached without seeking, and diligent study, and inquiry.
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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 moue you.
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.
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Secondly, the spirituall happinesse which you haue, which is the life of your life, is hid alwaies from wicked men, who haue no iudgement in or discerning in spirituall things:
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, your selues discerne not your owne happinesse. Yet be not discouraged, it was so with CHRIST while he liued;
and sometime by the violence of tentation, your selves discern not your own happiness. Yet be not discouraged, it was so with CHRIST while he lived;
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When I say, mortifie, I meane that you should vse all the meanes indefinitely that serue to kill the power and practise of those sinnes, neuer giuing ouer confession and godly sorrow till you finde the power of them abated and deaded.
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 Confessi and godly sorrow till you find the power of them abated and deadened.
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first, looke to the filthinesse condemned in the seuenth Commandement, not onely auoide whoredome, but all kindes of wicked fleshly filthines and vncleannes;
First, look to the filthiness condemned in the Seventh Commandment, not only avoid whoredom, but all Kinds of wicked fleshly filthiness and uncleanness;
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and more then all this see that you make conscience of euill thoughts, and that contemplatiue wickednes, which may be in your mindes without consent of the will to practise it:
and more then 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:
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and the like, or speedily to subdue them, & forsake them, seeing you haue felt by experience in your vnregenerate estate what it is to haue sinne like a monster to liue and reigne in the heart or life.
and the like, or speedily to subdue them, & forsake them, 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.
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and contrariwise if men striue after that holilinesse they see in CHRIST, and mortifie these corruptions that abound in the world, he will accept them though they were Graecians, Scythians, bounden.
and contrariwise if men strive After that holilinesse they see in CHRIST, and mortify these corruptions that abound in the world, he will accept them though they were Greeks, Scythians, bounden.
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And sixtly, Clemencie, which stands in two things, in forbearing, and forgiuing. Forbearing in respect of wrongs and infirmities, and forgiuing freely one another.
And sixthly, Clemency, which Stands in two things, in forbearing, and forgiving. Forbearing in respect of wrongs and infirmities, and forgiving freely one Another.
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And in speciall be carefull of the Psalmes, remembring that they also are the word of CHRIST, and the rather considering the exquisite variety of sweet matter in them,
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,
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Lastly, be carefull of the end of all your actions, 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 thanksgiuing, which must be offered vnto GOD in the mediation of CHRIST aswell as your prayers.
Lastly, be careful of the end of all your actions, 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 aswell as your Prayers.
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And for children their word is obedience, and they must know that GOD so inioynes it, that he will haue it done throughly, they must obey in all things,
And for children their word is Obedience, and they must know that GOD so enjoins it, that he will have it done thoroughly, they must obey in all things,
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CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER. A Threefold resurrection. fol. 2. How a man may know whether he be risen with Christ.
CERTAIN OF THE Choicest and chiefest points handled in the third CHAPTER. A Threefold resurrection. fol. 2. How a man may know whither he be risen with christ.
fol. 8 Eight reasons in generall to disswade from affecting earthly things. fol. 9 Salomons reasons against the loue of earthly things. fol. 10. 11 Christs reasons.
fol. 8 Eight Reasons in general to dissuade from affecting earthly things. fol. 9 Solomon's Reasons against the love of earthly things. fol. 10. 11 Christ Reasons.
fol. 55. 56 Malice, and the degrees and kindes of it. 57. Reasons and remedies against it. fol. 57. 58 Of blasphemie: the kindes of it: and reasons against it.
fol. 55. 56 Malice, and the Degrees and Kinds of it. 57. Reasons and remedies against it. fol. 57. 58 Of blasphemy: the Kinds of it: and Reasons against it.
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Before I open the words more particularly there are diuerse things may be noted from the coherence and dependance of these words, with the Chapter before,
Before I open the words more particularly there Are diverse things may be noted from the coherence and dependence of these words, with the Chapter before,
Secondly, that the terrestriall blessednesse of man is in respect of sinne, two wayes principally assaulted. First, with errors in opinion. Secondly, with corruptions in manners.
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.
Fourthly, that hee that is by faith made a new creature, must resolue to be at Gods appoyntment for his whole carriage in his generall and particular calling .
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.
but thou canst not be euery way a faithfull and sound hearted husband, wife, seruant, childe, &c. till thou bee a good man or good woman, in respect of grace and godlinesse.
but thou Canst not be every Way a faithful and found hearted husband, wife, servant, child, etc. till thou be a good man or good woman, in respect of grace and godliness.
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if they bee not faithfull to God, how canst thou bee assured they will prooue faithfull to thee? moreouer, wouldst thou haue thy seruants or children to bee amended,
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 powerfull preaching of the word, and call vpon them to get into the fellowship of the godly, that they may learne to bee good abroad in matters of religion,
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,
Secondly, that men are neuer likely to hold out and prooue sound in the reformation and new obedience of their liues, till they fall in loue with heauenly things,
Secondly, that men Are never likely to hold out and prove found in the Reformation and new Obedience of their lives, till they fallen in love with heavenly things,
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The third is spirituall, and so wee must rise in this life, in soule, from the death of sinne, or else we shall neuer bee deliuered from the second death of this spirituall resurrection, (called elsewhere the first resurrection ) he heere entreats.
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) he Here entreats.
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And it is a worke of the spirit of grace, deliuering vs from the power of sinne, by which wee are quickned to the heauenly desires and endeauours of holy life, by the vertue of the resurrection of Iesus Christ, applyed vnto vs by faith, in the effectuall vse of Gods ordinances.
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 Iesus christ, applied unto us by faith, in the effectual use of God's ordinances.
It is a worke by which wee grow conformable to Christ being risen againe , by which also wee taste of the powers of the life to come, and are borne againe to a liuely hope of an eternall and incorruptible inheritance , the earnest of which wee haue receiued,
It is a work by which we grow conformable to christ being risen again, by which also we taste of the Powers of the life to come, and Are born again to a lively hope of an Eternal and incorruptible inheritance, the earnest of which we have received,
and shall shortly receiue the whole possession purchased , though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe,
and shall shortly receive the Whole possession purchased, though for a time we be absent from the Lord. This First resurrection Carrieth with it a similitude or resemblance of christ rising again,
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so as euery Christian in this work beares the Image of Christ, and in him Christ riseth before our eyes, not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection, by renewing such fruits of it,
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 Iesus does in this gracious work give us a daily and fresh remembrance of his resurrection, by renewing such fruits of it,
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but also because he imprinteth a secret kinde of heauenly mindednesse, the Christian in some weake measure, liuing as Christ did in the interim betweene his resurrection and ascension, waiting alwayes for his exaltation into heauen.
but also Because he imprinteth a secret kind of heavenly Mindedness, the Christian in Some weak measure, living as christ did in the interim between his resurrection and Ascension, waiting always for his exaltation into heaven.
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nor did he conuerse with the men of this world, but liued with the Lord as it were immediately, in a heauenly manner, waiting for Heauen: so should a Christian doe:
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:
and voluntary abnegation, by all meanes begging and seeking the vertue of Christs resurrection, that being enabled to forsake the world and the vnnecessary society with worldly men, he might haue his heart and conuersation in heauen, euery day waiting when the time of his changing should come.
and voluntary abnegation, by all means begging and seeking the virtue of Christ resurrection, that being enabled to forsake the world and 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.
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For the Apostle in the Epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ, to confute this vicious and prophane plea of carelesse men.
For the Apostle in the Epistle to the Roman uses 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 receiue his marke vpon their foreheads or their hands, are reckoned among the dead men, that haue not their part in this first resurrection .
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.
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They may haue comfort in the first resurrection, that haue felt a diuine power in the voyce of Christ, quickning their hearts with effectuall desire and endeauour to rise out of the graues of sinne ,
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,
and to stand vp from the world of the dead . 2. That are constantly affected with an holy estimation of the knowledge of Christ crucified and risen againe (an effectuall knowledge I meane) valuing the meanes and signes of it, aboue all earthly things . 3. That finde their hearts changed from the cares and delights of this life, to a constant desire of the second comming of Christ, to translate them to the presence of glory in heauen. 4. That shew a daily care to walke in newnesse of life, yeelding their members as weapons of righteousnesse, striuing to crucifie the olde man, and destroy the body of sinne, as they that are aliue vnto God .
and to stand up from the world of the dead. 2. That Are constantly affected with an 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. 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.
2. Againe, in that the Apostle saith, if yee bee risen againe with Christ seeke those things that are aboue, wee may note, that it is as hard a thing to get vp the heart of men to the study of heauenly things,
2. Again, in that the Apostle Says, 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,
and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things, to desire them and delight in them.
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.
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Thirdly, in that he saith, if yee bee risen, speaking not onely conditionally but doubtfully, it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection:
Thirdly, in that he Says, if ye be risen, speaking not only conditionally but doubtfully, it imports that one should be exceeding careful to search and try whither they have their part as yet in this First resurrection:
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Now before I bring in the Apostle vrging this duty, imagine with thy selfe, how farre the Christian (thus now to bee instructed for order of life) hath already proceeded by faith;
Now before I bring in the Apostle urging this duty, imagine with thy self, how Far the Christian (thus now to be instructed for order of life) hath already proceeded by faith;
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so that hee is already withdrawen from the society of the wicked. 2. It hath shewed him Gods fauour and ioyned him to Christ. 3. It hath shewed him in some measure such things in the Kingdome of Christ,
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 him in Some measure such things in the Kingdom of christ,
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and withall hath refreshed his spirit, and cured him of his distrustfull and solitary sorrowes. 6. It hath garnished his soule with new budding graces,
and withal hath refreshed his Spirit, and cured him of his distrustful and solitary sorrows. 6. It hath garnished his soul with new budding graces,
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and opened for him a fountaine and spring of grace within him, euen in his bowels . 7. It hath raised in him a true and constant desire of new obedience of life, with a secret resolution not to depart from any thing the Lord shall command, all the dayes of his life.
and opened for him a fountain and spring of grace within him, even in his bowels. 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.
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teaching vs, that the first maine thing to be laboured after in the reducing of our liues into a holy order, is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things:
teaching us, that the First main thing to be laboured After in the reducing of our lives into a holy order, is to strive by all means to get up our hearts to a constant seeking and minding of heavenly things:
for hee dwels in the high and holy places , and he must be sought , and if you aske what we must seeke in God, I answer, wee must seeke the true knowledge of his nature .
for he dwells in the high and holy places, and he must be sought, and if you ask what we must seek in God, I answer, we must seek the true knowledge of his nature.
I answer, wee must seeke God, with acknowledgement of our faults, with weeping and repenpentance for our sinnes , with the desire of our hearts , with prayer and supplication , with feare of his mercies , with meeknesse ,
I answer, we must seek God, with acknowledgement of our Faults, with weeping and repenpentance for our Sins, with the desire of our hearts, with prayer and supplication, with Fear of his Mercies, with meekness,
Thirdly, the new Ierusalem is aboue: for so the Apostle to the Galathians expressely saith . Euen that heauenly society of glorious spirits in illustrious splendor.
Thirdly, the new Ierusalem is above: for so the Apostle to the Galatians expressly Says. Eve that heavenly society of glorious spirits in illustrious splendour.
And these are to be sought two wayes. 1. By the constant desire of their presence and to bee gathered to them. 2. By the imitation of their graces and vertues which they shewed when thy were on earth. Fourthly, Heauen is aboue.
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 thy were on earth. Fourthly, Heaven is above.
and the pledges and earnest of it . 3. By meditation and contemplation striuing to expresse our desires and sighes after it . 4. By carrying our selues,
and the pledges and earnest of it. 3. By meditation and contemplation striving to express our Desires and sighs After it. 4. By carrying our selves,
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as strangers and pilgrimes in this world, weaning our hearts and retiring our liues from the world, confessing and professing our trauailes towards a better countrie that is aboue . 5. By continuing in welldoing , striuing to liue a Citizen-like life heere , in all things prouident, to send our workes and prayers to Heauen before vs, as our prouision and treasure .
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. 5. By Continuing in welldoing, striving to live a Citizen-like life Here, in all things provident, to send our works and Prayers to Heaven before us, as our provision and treasure.
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And that these are to bee sought, many Scriptures euidently proue , and if you aske how they are to be sought it is shortly answered, by prayer and the vse of the meanes, which the Lord hath appoynted as holy vessels and instruments, and as it were wombes, to conceiue, conuey, and deriue grace vnto vs. Sixtly, the meanes of saluation themselues are things aboue, for they are called the Kingdome of Heauen :
And that these Are to be sought, many Scriptures evidently prove, and 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 us Sixty, the means of salvation themselves Are things above, for they Are called the Kingdom of Heaven:
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And therfore the Author to the Hebrews, when he would discourse of doing of Gods will, quoting the place in the Psalmes, seemes to intimate that the true speech of such duties, is to speake from aboue ,
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,
Eightly, many of the priuiledges of Christians are from aboue, as the righteousnesse of Gods Kingdome , forgiuenesse of sinnes , deliuerance from this present euill world (both in respect of the contagions and punishments of the same) all spirituall blessings in heauenly things , the reuelation of hid mysteries , the spirit of the sonne , the influence of Christs death and resurrection , the word with all the treasure of it ,
Eighth, many of the privileges of Christians Are from above, as the righteousness of God's Kingdom, forgiveness of Sins, deliverance from this present evil world (both in respect of the contagions and punishments of the same) all spiritual blessings in heavenly things, the Revelation of hid Mysteres, the Spirit of the son, the influence of Christ death and resurrection, the word with all the treasure of it,
and the luxurious man to seeke his sport, lust or pleasure, then Christians are to seeke those things that are aboue, though neuer any truly sought but did finde, and neuer lesse was found,
and the luxurious man to seek his sport, lust or pleasure, then Christians Are to seek those things that Are above, though never any truly sought but did find, and never less was found,
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the meditation whereof is here vsed, to excite vs to the loue of heauenly things, seeing our Sauiour Christ that so entirely loues vs, not onely is in heauen,
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,
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Thirdly, an equality in maiesty and soueraignty, euen with God the father, in his person . Ob. But Stephen (saith he) saw him standing at Gods right hand .
Thirdly, an equality in majesty and sovereignty, even with God the father, in his person. Ob. But Stephen (Says he) saw him standing At God's right hand.
and despise, by contemning his ordinances, by which he would rule them , is exalted to such glory, that hee hath all power to subdue his enemies vnder his feet.
and despise, by contemning his ordinances, by which he would Rule them, is exalted to such glory, that he hath all power to subdue his enemies under his feet.
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when all they that sayd, this man shall not rule ouer vs, shall see him sitting at the right hand of the power of God , and comming in the clouds to render vengeance on all those his aduersaries, that would not obey his Gospell ,
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, and coming in the Clouds to render vengeance on all those his Adversaries, that would not obey his Gospel,
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when all the faithfull shall bee set on his right hand , to heare that most gracious sentence, Come yee blessed of my father, inherit the kingdome prepared for you before the foundations of the world.
when all the faithful shall be Set on his right hand, to hear that most gracious sentence, Come ye blessed of my father, inherit the Kingdom prepared for you before the foundations of the world.
Secondly, to goe boldly to the throne of grace to seeke helpe in time of need , seeing we haue so sure a friend, to procure both audience, acceptance, and successe:
Secondly, to go boldly to the throne of grace to seek help in time of need, seeing we have so sure a friend, to procure both audience, acceptance, and success:
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thirdly, to waite with patience, vnder all sorts of wrongs, for it is sure that hee that shall come will come in his due time and will not tarry, and then hee will make all his enemies to be his footstoole .
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 footstool.
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And surely if wee doe seriously waigh it, it should continually draw vp our thoughts to thinke of heauen, whither so louing and so glorious a Sauiour is gone before.
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.
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Yea, it should doe vs good to looke vp towards these visible heauens, remembring that one day we shall be carried to that blessed place of rest and holy ioyes, that is aboue them,
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,
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Sometimes it signifieth, to trie by tasting, and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties, they would not so securely neglect the prouision for eternity:
Sometime it signifies, 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:
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and fickle inconstancie, growing more and more skilfull and cunning in the soundnesse of knowledge, how with more power and spirituall aduantage to practise euery dutie, or exercise euery grace.
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.
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For comfort, for it is certaine, if thou canst finde thy heart vpright in affections and constant desire after heauenly things, thou mayst bee assured of three things. 1. That God will accept thy will for the deed.
For Comfort, for it is certain, if thou Canst find thy heart upright in affections and constant desire After heavenly things, thou Mayest be assured of three things. 1. That God will accept thy will for the deed.
for Apostasie neuer discouers it selfe to hurt vs, or endanger vs, till it hath stollen away our hearts and the care of affections in holy duties. 3. That to that thou hast, more is and shall bee giuen:
for Apostasy never discovers it self 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, more is and shall be given:
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Not that it is simply vnlawfull to vse the world, but that wee should be very iealous of our selues to watch our owne hearts, that our affections be not set on the world.
Not that it is simply unlawful to use the world, but that we should be very jealous of our selves to watch our own hearts, that our affections be not Set on the world.
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3. To be crucified vnto the world, able to neglect and contemne the glory and pleasure of it, is a notable signe, that one is risen with Christ. Thus in generall.
3. To be Crucified unto the world, able to neglect and contemn the glory and pleasure of it, is a notable Signen, that one is risen with christ. Thus in general.
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Traditions and mans inuentions which the Apostle hath before taxed, may well bee called things on earth. 1. Because they spring from the earth and earthly minded men, they were neuer inspired from God,
Traditions and men 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,
So that the second sort of things on earth remaineth to bee more largely considered, those are profits, honours, pleasures, friends, health, and long life.
So that the second sort of things on earth remains to be more largely considered, those Are profits, honours, pleasures, Friends, health, and long life.
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For wee are heere but pilgrims and strangers , and therefore being but in a strange place, to what purpose should wee trouble our selues with more then what will serue our present need,
For we Are Here but pilgrim's and Strangers, and Therefore being but in a strange place, to what purpose should we trouble our selves with more then what will serve our present need,
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For, first the cares of the world choake the word, that it can neuer prosper . 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes . 3. To seeke 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 enmitie of God ,
For, First the Cares of the world choke the word, that it can never prosper. 2. They breed excuses and shifts in men minds and alienate by Degrees a men heart from the use of the means. 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 Says, is the enmity of God,
Sixtly, these earthly things thus sinisterly affected, may one day witnesse against vs . Seuenthly, many a man is damned and gone to hell, for minding earthly things .
Sixty, these earthly things thus sinisterly affected, may one day witness against us. Seuenthly, many a man is damned and gone to hell, for minding earthly things.
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and the power hee hath giuen to Christ ouer them , now why should wee turmoyle our selues with care about these, seeing they are in Gods hand in Christ, to haue them and dispose of them as may bee for his glory and our good.
and the power he hath given to christ over them, now why should we turmoil our selves 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.
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and besides, if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule, the Lord Iesus would neuer haue abased himselfe to such a suretiship.
and beside, if the Whole world laid on one heap would have been a sufficient sacrifice for the redemption of the soul, the Lord Iesus would never have abased himself to such a suretyship.
But because there could not be found, neither in heauen nor earth, any other name or nature by which wee could be saued, therefore hee humbled himselfe, and tooke vpon him the forme of a seruant,
But Because there could not be found, neither in heaven nor earth, any other name or nature by which we could be saved, Therefore he humbled himself, and took upon him the Form of a servant,
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The sixt reason may bee taken from the example of the Lords Worthies, who in all ages haue beene tried with all kinde of trials: and wandred vp and downe in sheepe-skinnes and goat-skinnes, being destitute, afflicted and tormented, wandring vp and downe in wildernesses, mountaines,
The sixt reason may be taken from the Exampl of the lords Worthies, who in all ages have been tried with all kind of trials: and wandered up and down in sheepskins and goatskins, being destitute, afflicted and tormented, wandering up and down in Wildernesses, Mountains,
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and dennes, and caues of the earth, whom the world was not worthy of: all these seeking another country, and willingly professing that they expected no abiding place heere.
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.
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Seuenthly, it is somewhat to perswade vs, that our Sauiour Christ professeth, of purpose to hinder and interrupt our rest and ease in the vse of those things:
Seuenthly, it is somewhat to persuade us, that our Saviour christ Professes, of purpose to hinder and interrupt our rest and ease in the use of those things:
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when hee saith, that hee came not to send peace, as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly, we may bee mooued by the consideration of the fleeting condition of all earthly things:
when he Says, that he Come not to send peace, as knowing that much peace and liking of earthly things was unprofitable for us Lastly, we may be moved by the consideration of the fleeting condition of all earthly things:
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riches haue wings , and the fashion of this world passeth away , yea, heauen and earth shall passe, the earth with the workes therof shall be burnt vp .
riches have wings, and the fashion of this world passes away, yea, heaven and earth shall pass, the earth with the works thereof shall be burned up.
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But that we may be the more deepely affected with the contempt of the world, I will further adde these reasons, 1. Of Salomon, the wisest of all sinfull men. 2. Of Christ, the wisest of all men.
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.
how small a portion in comparison of the whole hath hee atchieued? so as hee may say to himselfe when hee hath done, What now remaineth to mee of all my trauell which I haue suffered vnder the sunne? 2. If a man could get neuer so much,
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 remains to me of all my travel which I have suffered under the sun? 2. If a man could get never so much,
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And certainly, many times earthly things gained, answer not the labor spent about them. 4. Earthly things possessed, will not satisfie, The eye will not bee satisfied with seeing,
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,
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Is there any thing of which one may say, behold this is new, and neuer was before? they haue beene already in the olde time that was before vs. 6. The Lord in wonderfull wisdome and righteousnesse, permits in the nature of man, those cares that they may bee trauels to humble and breake the heart of man . 7. The best of these will not make a crooked thing straight :
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 us 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. 7. The best of these will not make a crooked thing straight:
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Fourthly, when thou hast gotten all thou canst together, thou knowest not whether hee shall bee a wise man or a foole, that shall enioy them after thee .
Fourthly, when thou hast got all thou Canst together, thou Knowest not whither he shall be a wise man or a fool, that shall enjoy them After thee.
Fiftly, yea the verie state of mortified men, in the reason of carnall men, because of these oppressions and vncertainties, seemes little better then the state of beasts .
Fifty, yea the very state of mortified men, in the reason of carnal men, Because of these oppressions and uncertainties, seems little better then the state of beasts.
if euer hee lose them, he is filled almost with vnmedicinable teares and sorrow, so as hee would praise the dead aboue the liuing, and wish he had neuer been borne.
if ever he loose 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 born.
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Secondly, many men rule to their owne ruine . Thirdly, men after death are quickely forgotten. They that come backe from the holy place remembreth them not long.
Secondly, many men Rule to their own ruin. Thirdly, men After death Are quickly forgotten. They that come back from the holy place Remember them not long.
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which makes the Atheist and Epicure conclude, that time and chance commeth to all things. The summe of all that Salomon can say is, vanity of vanities all is vanity.
which makes the Atheist and Epicure conclude, that time and chance comes to all things. The sum of all that Solomon can say is, vanity of vanities all is vanity.
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And if the Lord haue giuen the greater, why should he not be trusted for the lesse? Secondly, God prouideth for the very foules that haue not such meanes as man hath:
And if the Lord have given the greater, why should he not be trusted for the less? Secondly, God Provideth for the very fowls that have not such means as man hath:
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Sixtly, doth not your heauenly father know all that you need ? If he be a father, hath he not will? and if he be in heauen, hath he not power to helpe? Seuenthly, you haue a flat promise, that if you seek the kingdome of heauen and the righteousnesse thereof (which should take vp your cheefest care) all these things without such carking,
Sixty, does not your heavenly father know all that you need? If he be a father, hath he not will? and if he be in heaven, hath he not power to help? Seuenthly, 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,
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Lastly, hath not euerie day his euill? and is not the griefe of the day great enough? why then dost thou distract thy selfe for to morrow, assure thy selfe the time to come will afford thee matter of griefe and trouble enough, thou needst not disquiet thy selfe before hand.
Lastly, hath not every day his evil? and is not the grief of the day great enough? why then dost thou distract thy self for to morrow, assure thy self the time to come will afford thee matter of grief and trouble enough, thou Needest not disquiet thy self before hand.
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And first since wee haue heard Salomons opinion after long discourse, that all is vanity, wee should learne of the same Salomon therefore, to feare God and keepe his commandements for this is the whole of man, and the end of all .
And First since we have herd Solomon'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.
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Fourthly, if the Lord giue vs but a little portion in these things, let vs esteeme his mercy and liue with contentednesse, resoluing that better is a handfull with quietnesse,
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,
And fifthly, we may hence be confirmed to take the more liberty to vse these earthly things for our owne ioy and refreshing, they are none of the things the Lord would haue vs with such a doe keepe:
And fifthly, 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:
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and giue our portion to seauen and also to eight. The best vse of these riches, is to be rich in doing good with them. Thus of the illustration. The confirmation followes.
and give our portion to seauen and also to eight. The best use of these riches, is to be rich in doing good with them. Thus of the illustration. The confirmation follows.
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so as now the faithfull doe no longer wait vpon the Law for righteousnesse, but vpon a second mariage they haue it from him that was raised from the dead for them.
so as now the faithful doe 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.
First, in respect of their owne voluntary forsaking of the world, and their mortifying of earthly desires, ioyned with a sense of their owne mortalitie:
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:
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For so soone as men get any true grace, and retire themselues from the excesses of the time, they are neglected and forgotten as dead men out of minde.
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.
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and his spirit shall leade thee, and if he see it meet, he will bring thy soule out of aduersitie, and execute his righteous iudgement vpon all those that haue oppressed thee.
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.
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Thirdly, because the life of grace (which is only brought to light by the Gospell ) is hid from the perceiuing of the naturall man, whom the God of this world hath blinded .
Thirdly, Because the life of grace (which is only brought to Light by the Gospel) is hid from the perceiving of the natural man, whom the God of this world hath blinded.
Wicked men know their afflictions, but not their consolations , they seldome or neuer marke the glorious issue, and how God compasseth them about with ioyfull deliuerance.
Wicked men know their afflictions, but not their consolations, they seldom or never mark the glorious issue, and how God Compasseth them about with joyful deliverance.
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And generally we may burst out with the Psalmist, and say, How great is the goodnesse thou hast laid vp for them that trust in thee ? It is great goodnesse,
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? It is great Goodness,
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as it should inferre the Apostles former exhortation, so it should further teach vs, not to respect nor care for the iudgement, counsell, censures, &c. of carnall men, in the whole or any part of Christian life:
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:
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so as they cannot discerne their owne happinesse, especially in some fits of tentation, and seldome or neuer doe they fully discerne in this world so much as the glory of their present estate.
so as they cannot discern their own happiness, especially in Some fits of tentation, and seldom or never do they Fully discern in this world so much as the glory of their present estate.
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Iacob cries out, My way is hid from the Lord , and the people somewhat vehemently say, Ʋerily thou O God hidest they selfe, O God the Sauiour of Israel .
Iacob cries out, My Way is hid from the Lord, and the people somewhat vehemently say, Ʋerily thou Oh God hidest they self, Oh God the Saviour of Israel.
Which should comfort afflicted Christians, since they may here see that it hath beene an vsuall distresse of Gods deare seruants, to haue their life hid in God.
Which should Comfort afflicted Christians, since they may Here see that it hath been an usual distress of God's deer Servants, to have their life hid in God.
and if the world will not acknowledge our glory, and the beautie of the profession of sinceritie, it matters not, it could not see the excellencie of Christ when he was on earth.
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.
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THese words containe the second motiue to perswade to the meditation of heauenly things. If men would consider of the certaine and glorious appearance of the Lord Iesus Christ,
THese words contain the second motive to persuade to the meditation of heavenly things. If men would Consider of the certain and glorious appearance of the Lord Iesus christ,
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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 inuentions sought;
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;
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or the horror of the euerlasting miserie will certainly follow (if men be not more carefull to prouide for their soules before-hand, by following the studie of better things) but especially if men would consider the great gaine and profit that godlinesse at that day will bring,
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,
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The thought of these things daily and truly laid vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day;
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 our selves against that day;
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and would greatly weane vs from the cares and delights in these transitorie and earthly things here below, that will so little auaile the owners in the day of death,
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 the day of death,
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1. That the knowledge of those last things is not a curious or vnprofitable knowledge, but contrariwise ought to be searched after, as exceeding vsefull in the life of man.
1. That the knowledge of those last things is not a curious or unprofitable knowledge, but contrariwise ought to be searched After, as exceeding useful in the life of man.
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3. Those words (which is our life) are not to be altogether passed ouer, they plainly affirme that Christ is our life, and this is an honor that the Lord challengeth to himselfe:
3. Those words (which is our life) 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:
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it may teach vs, as to acknowledge that wee haue receiued life from Christ, so to dedicate what remaineth of our life to the honour and seruice of him, that is the author and sole Lord of our liues;
it may teach us, as to acknowledge that we have received life from christ, so to dedicate what remains of our life to the honour and service of him, that is the author and sole Lord of our lives;
for till we can truly say out of feeling and experience, Christ is the life of our liues, we shall hardly finde reason of comfortable hope in our appearance before him at the last day.
for till we can truly say out of feeling and experience, christ is the life of our lives, we shall hardly find reason of comfortable hope in our appearance before him At the last day.
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And they only may truly professe that Christ is their life, that first can liue by the faith of Christ, accounting themselues to haue enough if they may see comfort in Gods promises made in Christ,
And 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,
Secondly, that doe continually sacrifice and deuote vnto Christ their best desires and endeuours, and that with resolution to cleaue to his seruice all the dayes of their life.
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.
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Fourthly, he hath and doth daily appeare in the hearts of all the faithfull, by the manifestation of the spirit of grace , whereby hee doth not onely shine, but also dwell in them .
Fourthly, he hath and does daily appear in the hearts of all the faithful, by the manifestation of the Spirit of grace, whereby he does not only shine, but also dwell in them.
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Fiftly, he hath and doth appeare in the day of death, by the ministerie of his Angels, to translate the blessed soules to their place of peace, rest, and ioy.
Fifty, he hath and does 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 this is the appearance here mentioned. There is noted to be a threefold iudgement. The first iudgement, and that was accomplished on man and Angels at their first fall.
and this is the appearance Here mentioned. There is noted to be a threefold judgement. The First judgement, and that was accomplished on man and Angels At their First fallen.
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Henoch prophesied of it , so did Moses , and Dauid , and Salomon , and Daniel , and Ioel , and Malachie , so did Christ himselfe , and Paul , and Peter , and Iohn , and Iude .
Henoch prophesied of it, so did Moses, and David, and Solomon, and daniel, and Joel, and Malachi, so did christ himself, and Paul, and Peter, and John, and Iude.
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The drowning of the old world, the burning of Sodome, the destruction of Ierusalem , were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world,
The drowning of the old world, the burning of Sodom, the destruction of Ierusalem, were assured foretokens that the Lord would not put up the infinite iniquities of the world,
And if any aske in the second place, Whom Christ shall iudge: I answer, he shall iudge the euill Angels; for they are reserued in euerlasting chaines vnder darknesse,
And if any ask in the second place, Whom christ shall judge: I answer, he shall judge the evil Angels; for they Are reserved in everlasting chains under darkness,
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And the Apostle Paul saith, that the feruent desire of the creature (made subiect to vanitie by man) waiteth for this reuelation of the sonnes of God at the last iudgement:
And the Apostle Paul Says, that the fervent desire of the creature (made Subject to vanity by man) waits for this Revelation of the Sons of God At the last judgement:
for they are subdued vnder hope, and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God .
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.
Others distribute the times thus, 2000. yeeres before the Law, 2000. yeeres vnder the Law, and 2000. yeeres after the Law, and then comes the iudgement.
Others distribute the times thus, 2000. Years before the Law, 2000. Years under the Law, and 2000. Years After the Law, and then comes the judgement.
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Before the end come, saith our Sauiour, This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations . Secondly, most cruell persecution:
Before the end come, Says our Saviour, This Gospel of the Kingdom shall be preached throughout the Whole world for a witness to all Nations. Secondly, most cruel persecution:
Fourthly, warres and rumors of warres, famine, pestilence, and earth-quakes in diuers places. Fiftly, false Prophets and false Christs, which shall deceiue many , The signes more neere, are,
Fourthly, wars and rumours of wars, famine, pestilence, and earthquakes in diverse places. Fifty, false prophets and false Christ, which shall deceive many, The Signs more near, Are,
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Thirdly, the calling of the Iewes, after the fulnesse of the Gentiles is come in . Fourthly, coldnesse and securitie in the world, as in the dayes of Noah .
Thirdly, the calling of the Iewes, After the fullness of the Gentiles is come in. Fourthly, coldness and security in the world, as in the days of Noah.
Fiftly, the shaking of the powers of heauen, the darkening of the Sunne and Moone, and the falling of the starres, &c. The signes conioyned are especially two:
Fifty, the shaking of the Powers of heaven, the darkening of the Sun and Moon, and the falling of the Stars, etc. The Signs conjoined Are especially two:
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And therein consider, first the preparation: secondly, the iudgement it selfe: thirdly, the consequents of the iudgement. The preparation is two-fold: First, of the Iudge: secondly, of the iudged.
And therein Consider, First the preparation: secondly, the judgement it self: Thirdly, the consequents of the judgement. The preparation is twofold: First, of the Judge: secondly, of the judged.
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Secondly, the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory, most liuely expressing and resembling the forme and brightnesse of the Father .
Secondly, the clothing of the humane nature with a most peculiar and unsearchable majesty and glory, most lively expressing and resembling the Form and brightness of the Father.
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Thirdly, the attendance of thousand thousands of holy Angels, in the perfections of their splendor . Fourthly, the choice of a place in the clouds of heauen where he will sit.
Thirdly, the attendance of thousand thousands of holy Angels, in the perfections of their splendour. Fourthly, the choice of a place in the Clouds of heaven where he will fit.
And thus of the preparation of the Iudge. The iudged shall be prepared foure wayes. First, by citation. Secondly, by resurrection. Thirdly, by collection. Fourthly, by separation.
And thus of the preparation of the Judge. The judged shall be prepared foure ways. First, by Citante. Secondly, by resurrection. Thirdly, by collection. Fourthly, by separation.
And he shall send his Angels with a great sound of a trumpet . Secondly, vpon this voice shall a resurrection follow, which may be two wayes considered:
And he shall send his Angels with a great found of a trumpet. Secondly, upon this voice shall a resurrection follow, which may be two ways considered:
and rise vp out of the graue, or other places of the earth, or sea, or aire , without any losse of any part, that so euery man may in his very body receiue what hee hath done, whether good or euill.
and rise up out of the graven, or other places of the earth, or sea, or air, without any loss of any part, that so every man may in his very body receive what he hath done, whither good or evil.
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Thirdly, then shall the Angels gather and collect, and bring into one place, from the foure windes of heauen, that is, from all the foure parts of the world, all that are quicke or dead,
Thirdly, then shall the Angels gather and collect, and bring into one place, from the foure winds of heaven, that is, from all the foure parts of the world, all that Are quick or dead,
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For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man.
For the sentence At the last day shall be but a more manifest declaration of that judgement the Lord in this life most an end by his word hath passed upon man.
And that conscience may at that day giue in fuller euidence, it is certaine that after the resurrection, it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill.
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.
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The booke of remembrance will exactly expresse without all failing or mistaking, all the inclinations, thoughts, affections, words and deeds, with all circumstances,
The book of remembrance will exactly express without all failing or mistaking, all the inclinations, thoughts, affections, words and Deeds, with all Circumstances,
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The sentence vpon the godly will containe, first, the opening of Gods eternall counsell, and his vnsearchable loue, wherein he hath resolued and begunne to declare his will, to blesse euery one of the Elect .
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.
Thirdly, a finall and generall absoluing and redeeming of them, from the guilt and power of all sinne, from the beginning of the world, in Adam or themselues.
Thirdly, a final and general absolving and redeeming of them, from the guilt and power of all sin, from the beginning of the world, in Adam or themselves.
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Thirdly, a most terrible denunciation of Gods eternall curse and horrible ordination to those eternall torments prepared for them, together with the deuill and his Angels.
Thirdly, a most terrible denunciation of God's Eternal curse and horrible ordination to those Eternal torments prepared for them, together with the Devil and his Angels.
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Fourthly, the visible creatures are Gods greate booke to proclaime the inuisible things of God: now they stand alwaies ready and reading too, and men will not learne by them.
Fourthly, the visible creatures Are God's great book to proclaim the invisible things of God: now they stand always ready and reading too, and men will not Learn by them.
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Sixtly, the creature intends immortalitie, which while it failes of in the dying or expiring of the particulars of euery sort, it would supply for the preseruation at least of the kindes, by a perenniall substitution of new particulars in euery kinde:
Sixty, 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 perennial substitution of new particulars in every kind:
But especially the creatures may be said to be in bondage, because since the fall, the more illustrious instincts and vigors of the most of the creatures are darkned, decaied, dulled and distempered in them.
But especially the creatures may be said to be in bondage, Because since the fallen, the more illustrious instincts and vigors of the most of the creatures Are darkened, decayed, dulled and distempered in them.
And therefore by a prosopopoeia they may be said to groane together with the rest of the creatures vnder the common burden and vanitie vnto which they are subdued.
And Therefore by a prosopopoeia they may be said to groan together with the rest of the creatures under the Common burden and vanity unto which they Are subdued.
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Ob. But how can this vanitie or bondage bee in any sense ascribed to the Angels? Sol. There is no necessitie to include the Angels in the number of the groaning creatures:
Ob. But how can this vanity or bondage be in any sense ascribed to the Angels? Sol. There is no necessity to include the Angels in the number of the groaning creatures:
for if his comming adde not vnto them a more excellent condition of nature, yet out of all question it addes a fuller measure both of knowledge and ioy.
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.
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Qu. 2. But what shall the creatures haue in the day of Christ they haue not now? Answ. First, they shall haue freedome from all the former bondage and vanitie.
Qu. 2. But what shall the creatures have in the day of christ they have not now? Answer First, they shall have freedom from all the former bondage and vanity.
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The consideration of the doctrine of the last Iudgement, may serue for three principall vses. First, for terror. Secondly, for comfort. Thirdly, for instruction.
The consideration of the Doctrine of the last Judgement, may serve for three principal uses. First, for terror. Secondly, for Comfort. Thirdly, for instruction.
How can it but be terrible, when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from heauen, with his mighty Angels, in flaming fire, to render vengeance on all those that know not God,
How can it but be terrible, when the holy Ghost gives warning that the Lord Iesus will then show himself from heaven, with his mighty Angels, in flaming fire, to render vengeance on all those that know not God,
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and haue not obeyed the Gospell? How can it bee but terrible, when wicked men shall be punished with euerlasting perdition, from the presence of the Lord,
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 all both men and Angels applauding their Iudgement, and knowing all their sinnes: they must not thinke that the Iudge will deale then as he doth now.
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 does now.
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alas, alas, how then shall these wofull wretches doe that must see him in the vnutterable fiercenes of his irefull indignation? If the powers of heauen shall be shaken at his pleasure, oh how shall the miserable heart of the guiltie sinner be rent into 1000. peeces, with vnmedicinable sorrowes? If Foelix tremble to heare tell of iudgement, what will poore Foelix doe when he must feele iudgement, both in the sentence and execution? If the word of Christ on earth had such power as it had in the garden, to strike stubborne hearted men to the earth, what power (thinke wee) will it haue when be speakes as the Lord from heauen? When Ezechiel, Daniel, and the Apostle Iohn, and others saw but one Angell, in a lesser manifestation of his glory, comming as a Messenger of good tidings, they fall downe,
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, o how shall the miserable heart of the guilty sinner be rend into 1000. Pieces, with unmedicinable sorrows? If Felix tremble to hear tell of judgement, what will poor Felix 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 be 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 fallen down,
if the sight of one Angell bee so terrible, what will the sight of all the thousand thousands of Angels be? especially when they come cloathed with all their brightnesse of glory? And if good men that had good consciences were so frighted, what shall become of euill men with their euill consciences? And if the messengers of good tidings doe so amaze,
if the sighed of one Angel be so terrible, what will the sighed 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,
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how shall the executioners of a most terrible sentence compasse them about with confusion both of face and heart? If the drowning of the old world, the burning of Sodome, the opening of the earth to swallow vp Dathan and Abiram, and such like iudgments, haue so much horrour in them;
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 Judgments, have so much horror in them;
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when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments? If it be such a shame to doe penance for one fault, in one congregation, where men will pray for the offender.
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.
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the Iudge will not be vnconstant, nor will he take reward, he will not be ouerlaid with confusion of businesses, he will no way be corrupted in iudgement.
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.
But yet there are some kinde of sinners that are expresly named in Scripture, and therefore if thou be any of that number, preuent thine owne ruine by repentance,
But yet there Are Some kind of Sinners that Are expressly nam in Scripture, and Therefore if thou be any of that number, prevent thine own ruin by Repentance,
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The Beast, and the false Prophet, and all that worship his image, and renew his marke, shall then bee cast aliue into the lake that burnes with fire and brimstone .
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.
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False teachers which priuily bring in damnable heresies, or speake euill of the way of truth, haue their condemnation long since determined and agreed vpon .
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.
A fearfull looking for of iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth .
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.
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How sure doe yee suppose shall his punishment be, that doth despight the spirit of grace by which hee was sanctified ? All those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be .
How sure do ye suppose shall his punishment be, that does despite the Spirit of grace by which he was sanctified? All those that have troubled God's Servants shall bear their condemnation whosoever they be.
All goats, or vnruly Christians, that will not be kept within Gods fence, that is, will not be ruled by Gods ordinances and ministers, shall be separate in that day from Gods sheepe,
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,
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& take Gods couenant into their mouthes, and hate to be reformed, how shall they escape the damnation to come ? All wicked men with their scant measure,
& take God's Covenant into their mouths, and hate to be reformed, how shall they escape the damnation to come? All wicked men with their scant measure,
And therefore why doest thou condemne thy brother? or why doest thou despise thy brother? for we shall all appeare before the iudgement seat of Christ.
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.
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why should wee forestall his iudgement, or in doubtfull matters arrogate to our selues this honour of Christ? If wee could consider that we shall then euery one giue accounts vnto God for himselfe , wee should finde worke enough to doe to looke to our owne score.
why should we forestall his judgement, or in doubtful matters arrogate to our selves this honour of christ? If we could Consider that we shall then every one give accounts unto God for himself, we should find work enough to do to look to our own score.
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God will be contented to put his cause to them at the last day, (for we know the Saints shall iudge the world) and therefore why should we refuse their arbitration? Thirdly, it should order and moderate our sorrowes for our dead friends.
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.
Inasmuch as God hath appointed a day wherein hee will iudge the world in righteousnesse, by the man whom he hath appointed, whereof he hath giuen an assurance in that he raised him from the dead :
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:
It is an vnsearchable compassion that God shewes, when he offers vs this mercy, that if we will iudge our selues we shall not be iudged of the Lord in that day .
It is an unsearchable compassion that God shows, when he offers us this mercy, that if we will judge our selves we shall not be judged of the Lord in that day.
Fiftly, seeing all these things must be dissolued, how should it fire vs, and daily quicken our dead and drowsie spirits, to a constant care of all possible holy conuersation and godlines ,
Fifty, 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,
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And since wee haue all receiued some of Gods talents and gifts in our seuerall places, let vs be carefull to approue our selues to be good seruants and faithfull, such as can returne them with aduantage,
And since we have all received Some of God's Talents and Gifts in our several places, let us be careful to approve our selves to be good Servants and faithful, such as can return them with advantage,
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let vs therefore watch , and be ready, alwaies carefull and diligent, sighing and groaning, longing and praying , hasting to and looking for this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ.
let us Therefore watch, and be ready, always careful and diligent, sighing and groaning, longing and praying, hasting to and looking for this glorious appearance and Revelation of our Lord and Saviour Iesus christ.
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Thirdly, this may be a singular comfort to all mortified and penitent Christians: they may lift vp their heads, and reioice with ioy vnspeakable and glorious;
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;
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For what should he feare, if he either consider the fauour of the Iudge, or the manner of the iudgement? For the Iudge is he that hath beene all this while their aduocate , to plead their suits by making intercession for them.
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, to plead their suits by making Intercession for them.
what should wee feare him iudging in his power, when wee haue felt saluation in his name? Besides, the maner of the iudgement shall be in all righteousnesse and mercy.
what should we Fear him judging in his power, when we have felt salvation in his name? Beside, the manner of the judgement shall be in all righteousness and mercy.
what shall it be, when the Lord Iesus in a greater assembly then euer was since the world stood, shal particularly declare Gods euerlasting loue to thee,
what shall it be, when the Lord Iesus in a greater assembly then ever was since the world stood, shall particularly declare God's everlasting love to thee,
Secondly, they shall be incorruptible, that is, not only free from putrefaction, but also from all weaknesse, both of infirmitie and deformitie: for though it be sowne in weaknesse,
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,
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but because they shall be at that day so admirably glorified and perfected, that by the mighty working of Gods spirit, they shall bee as able to liue without sleepe, meat, mariage,
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,
and besides, they shall be so admirably light, and agill, and swift, that they shall be able to goe abroad with vnconceiueable speed, in the aire or heauens,
and beside, they shall be so admirably Light, and agill, and swift, that they shall be able to go abroad with unconceivable speed, in the air or heavens,
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First let vs all pray vnto God vpon the knees of our hearts, from day to day, that as hee is the father of glory, so he would giue vnto vs the spirit of reuelation, that the eies of our vnderstanding might be inlightned to know in some comfortable measure,
First let us all pray 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 and affection to meditate of the exceeding riches of this glory and inheritance to come. Our hearts are naturally herein exceeding both dull and blinde, maruellous vnable with delight and constancie to thinke of these eternall felicities:
and that we might be able with more life and affection to meditate of the exceeding riches of this glory 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:
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but as he gaineth sense by praier in other gifts of grace, so should he striue with importunitie and constancie, wrastling with God, without intermission,
but as he gains 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 passe him, but he would remember this suit vnto God, till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory.
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.
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and with vnutterable ioy looke vp to the glory wee shall shortly enioy, when the triall of our faith being more pretious then the gold that perisheth, shall be found vnto honour and praise through the reuelation of Iesus Christ .
and with unutterable joy look up to the glory we shall shortly enjoy, when the trial of our faith being more precious then the gold that Perishes, shall be found unto honour and praise through the Revelation of Iesus christ.
but) euen our liues, seeing wee are sure to finde them againe with more then a hundred fold aduantage, at the time when Christ shall come in the glory of his Father, to giue vnto all men according to their deeds.
but) even our lives, seeing we Are sure to find them again with more then 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, wee must know that there is no talking of sitting at Christs hand in glory, till we haue asked our selues this question, whether wee can drinke of the cup he dranke of,
Beside, we must know that there is no talking of sitting At Christ hand in glory, till we have asked our selves this question, whither we can drink of the cup he drank of,
Why shouldst thou be ashamed or thinke it much, with all loue and bountie, and bowels of affection, to entertaine and welcome the heires of such eternall glory? Oh if thou couldst but now see but for a moment,
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? O if thou Couldst but now see but for a moment,
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how Christ doth vse the soules of the righteous in heauen, or will vse both body and soule at the last day, thou wouldst for euer honour them whom Christ doth so glorifie,
how christ does 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 does so Glorify,
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And if we would not haue Christ to take vnto him words against our soules, we must take vnto vs words against our sinnes, to confesse and bewaile them in secret.
And if we would not have christ to take unto him words against our Souls, we must take unto us words against our Sins, to confess and bewail them in secret.
and it will open a wide doore to behold as in a mirror the glory to come with an open face, changing vs into the same image from glory to glory by the spirit of God.
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.
Fourthly, we must be circumspect and watchful, in speciall manner attending to our owne hearts that wee be not at any time oppressed with the cares of this life,
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,
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Fifthly, Doe we looke for the mercy of our Lord Iesus Christ into eternall life? then we must (as the Apostle Iude sheweth) edifie our selues in our most holy faith, praying in the holy Ghost,
Fifthly, Do we look for the mercy of our Lord Iesus christ into Eternal life? then we must (as the Apostle Iude shows) edify our selves in our most holy faith, praying in the holy Ghost,
As if he would import, that to be inwardly & affectionately acquainted with Christians on earth, is a notable meanes to procure vs gracious entertainment with Christ in heauen:
As if he would import, that to be inwardly & affectionately acquainted with Christians on earth, is a notable means to procure us gracious entertainment with christ in heaven:
especially if we perfect our loue, and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell.
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.
For all that haue any tydings of saluation in the Gospell, or looke for that blessed hope and appearing of that glory of the mightie God, must liue soberly, righteously and godly in this present world .
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.
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And thus farre of the glorious appearance both of Christ and Christians. And thus also of the first rule of life, namely the meditation of heauenly things.
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.
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VERS. 5. Mortifie therefore your members which are on earth, fornication, vncleanesse, the inordinate affection, euill concupiscence, and couetousnesse, which is idolatrie.
VERS. 5. Mortify Therefore your members which Are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.
or else they are iniuries, that concerne the hurt of other also. Of the mortification of vices he intreats v. 5.6.7. of the mortification of iniuries he entreats, v. 8.9.
or Else they Are injuries, that concern the hurt of other also. Of the mortification of vices he intreats v. 5.6.7. of the mortification of injuries he entreats, v. 8.9.
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Secondly, a catalogue of vices to be mortified, or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from, viz. fornication, vncleanesse, &c.
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 generall consideration of the whole exhortation to mortification, should imprint this deeply in our hearts, that vnlesse we doe repent of those sinnes haue been in our natures and liues,
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 nature's and lives,
And to quicken vs a little the more, to the respect of this doctrine, and to enforce the care of parting with our sins, I will briefly touch by the way some few reasons,
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,
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They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds, when wee are inclined or tempted to vice:
They arise not from any noble or divine instinct but Are the effects of base Flesh in us And we should carry the thoughts of it in our minds, when we Are inclined or tempted to vice:
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what is passion, or lust, or couetousnesse, but the base worke of the filthy degenerated flesh? Secondly, our vices are the onely things that defile vs,
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,
Fourthly, are not strange punishments to the workers of iniquitie? is not destruction to the wicked ? what portion can they haue of God from aboue? and what inheritance from the almighty from an high? the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men, haue euen broke within them, and their bones haue shaken,
Fourthly, Are not strange punishments to the workers of iniquity? is not destruction to the wicked? what portion can they have of God from above? and what inheritance from the almighty from an 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,
Fiftly, Christ will be a swift witnesse against all fearelesse and carelesse men, that being guilty of these vices or the like, make not speed to breake them off by repentance.
Fifty, christ will be a swift witness against all fearless and careless men, that being guilty of these vices or the like, make not speed to break them off by Repentance.
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Lastly, know yee not that the vnrighteous shall not enter into the kingdome of heauen? be not deceiued for these things the wrath of God commeth vpon the children of disobedience.
Lastly, know ye not that the unrighteous shall not enter into the Kingdom of heaven? be not deceived for these things the wrath of God comes upon the children of disobedience.
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If it be referred to our rising with Christ, v. 1. then it notes that we can neuer haue our part in Christs resurrection, till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things,
If it be referred to our rising with christ, v. 1. then it notes that we can never have our part in Christ resurrection, till we feel the virtue of his death killing sin in us If it be referred to the meditation of heavenly things,
If the word be referred to the appearance of Christ in the former verse, then it imports that mortification is of great necessity vnto our preparation to the last iudgement,
If the word be referred to the appearance of christ in the former verse, then it imports that mortification is of great necessity unto our preparation to the last judgement,
but alas there must be more ado to get it dead, by true mortification. Fourthly, true repentance extinguisheth the power of sinne and the vigour of it.
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.
especially if we striue with God and be earnest with spirituall importunity, watching the way of our owne hearts, to wound sinne so soone as we see it begin to stirre.
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.
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how then doth he speake to them to mortifie sinne, doth it not imply they had not beene mortified before? I answer, the Apostle may well vse this exhortation for diuers reasons.
how then does he speak to them to mortify sin, does it not imply they had not been mortified before? I answer, the Apostle may well use this exhortation for diverse Reasons.
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But may some one say, how long should we continue our sorrowes, or how long should we iudge our selues in secret for our sins? I answer, thou must not giue ouer thy sorrowes, First, till the body of sinne bee destroyed, that is, till that generall frame of sinfulnesse be dissolued, till I say thou haue set some order in thy heart and life,
But may Some one say, how long should we continue our sorrows, or how long should we judge our selves in secret for our Sins? I answer, thou must not give over thy sorrows, First, 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,
Fourthly, thou doest not well to giue thy sorrowes ouer, till thou finde the testimony of Iesus in thy hart, that is, till God answer thy mournfull requests of pardon, with some ioyes in the holy Ghost,
Fourthly, thou dost not well to give thy sorrows over, till thou find the testimony of Iesus in thy heart, that is, till God answer thy mournful requests of pardon, with Some Joys in the holy Ghost,
But will some one say, must we lay all aside, and do nothing else but sorrow till we can finde all those things? Ans. I meane not that men should neglect their callings all this while,
But will Some one say, must we lay all aside, and do nothing Else but sorrow till we can find all those things? Ans. I mean not that men should neglect their callings all this while,
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or that they should carrie an outward coun•enance of sorrowing before others, or that they should all this while afflict their hearts with discontentment, or the like.
or that they should carry an outward coun•enance of sorrowing before Others, or that they should all this while afflict their hearts with discontentment, or the like.
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and besides, to watch to all the extraordinary occasions or opportunities of prayer, which being done a Christian may be truely sayd to pray continually,
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,
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Secondly, thou must beg sorrow at Gods hand euerie day constantly in the times set apart for praier, till the Lord giue thee rest to thy soule by granting the things before mentioned.
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.
Lastly, thou must vse speciall sobrietie in the restraint of thy liberty in earthly things, and be watchfull to make vse of all opportunities of softning thy heart.
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 heart.
Fourthly, sinnes in the Colossians, and so in all the faithfull, may bee heere called members comparatiuely, with the bodie of sinne mentioned Col. 2.12.
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.
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marke it both in Citie and Countrey, who are they that raise and vent all slanders and strange reports, concerning such as preach or professe the Gospell of Iesus Christ in the truth and sincerity of it: I say marke them particularly:
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 Iesus christ in the truth and sincerity of it: I say mark them particularly:
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And to this end hath the Lord giuen vs so many precious promises, that wee might resolue to cleanse our selues from all filthinesse both of flesh and spirit :
And to this end hath the Lord given us so many precious promises, that we might resolve to cleanse our selves from all filthiness both of Flesh and Spirit:
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Secondly, there is metaphoricall kinde of fornication, or allegoricall; so wicked men are said to be bastards , and the Iewes were borne of fornication . Thirdly, there is spirituall fornication:
Secondly, there is metaphorical kind of fornication, or allegorical; so wicked men Are said to be bastards, and the Iewes were born of fornication. Thirdly, there is spiritual fornication:
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and so Idolatry is fornication, and so vsually tearmed, both by the Prophet Hosea, and the Apostle in the Reuelation. Lastly, there is corporall 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:
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and this latter kinde of filthinesse was exceeding common among the Gentiles, in all nations, especially where it was committed, with such as professed to be whores:
and this latter kind of filthiness was exceeding Common among the Gentiles, in all Nations, especially where it was committed, with such as professed to be whores:
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but hee that committeth adulterie with a woman is destitute of vnderstanding: He shall finde a wound and dishonor and his reproach shall neuer be put away .
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.
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the Lord may iustly plague his filthinesse, in his terrible wrath, suffering his wife, children, or seruants also to defile his house with like abhominations.
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.
Finally, the body is bought with a price, and therefore is not our owne. These reasons should effectually perswade with Christian mindes, to abhorre and auoyde this wretched sinne:
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:
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especially they are assured to lose the Kingdome of Heauen, and to feele the smart of Gods eternall wrath, in the lake that burneth with fire and brimstone :
especially they Are assured to loose the Kingdom of Heaven, and to feel the smart of God's Eternal wrath, in the lake that burns with fire and brimstone:
neither let them applaud themselues in their secrecy, for God can detect them, and bring vpon them the terrors of the shadow of death, when they see they are knowne , the heauens may declare their wickednesse,
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, the heavens may declare their wickedness,
but why mayest thou not feare thou shouldest perish with the multitude, did not returne? besides when thou canst shew once Dauids exquisite sorrowes and teares, I will beleeue thy interest in the application of Dauids example.
but why Mayest thou not Fear thou Shouldst perish with the multitude, did not return? beside when thou Canst show once David exquisite sorrows and tears, I will believe thy Interest in the application of David Exampl.
These as the Gentiles walke in the vanitie of their minds, their cogitations are darkened, they are strangers from the life of God, through their ignorance and hardnesse of heart, being for the most part, past feeling, and many of them deliuered vp to a reprobate sense, as a scourge of other sinnes and foule vices, which abound in them, these are the shame of our assemblies:
These as the Gentiles walk in the vanity of their minds, 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 a scourge of other Sins and foul vices, which abound in them, these Are the shame of our assemblies:
and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance . Seuenthly those monstrous crimes, mentioned in the first to the Romanes, grow originally from these lusts .
and Therefore the Apostle Peter Counsels Christians not to fashion themselves according to the Lustiest of their former ignorance. Seuenthly those monstrous crimes, mentioned in the First to the Romans, grow originally from these Lustiest.
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if there were nothing else to breake the pride of our natures, this should, to consider seriously what monstrous diuelish filthinesse, Sathan hath wrought others to,
if there were nothing Else to break the pride of our nature's, this should, to Consider seriously what monstrous devilish filthiness, Sathan hath wrought Others to,
if thou callest after knowledge, and criest for vnderstanding, if thou seekest her as siluer, and searchest for her as for treasures, then shall counsell and vnderstanding preserue thee,
if thou Callest After knowledge, and Christ for understanding, if thou Seekest her as silver, and searchest for her as for treasures, then shall counsel and understanding preserve thee,
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And hereunto agreeth Dauid: for propounding this question, by what meanes a young man might cleanse his heart, hee answereth, by taking heed to the word .
And hereunto agreeth David: for propounding this question, by what means a young man might cleanse his heart, he Answers, by taking heed to the word.
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manifestly importing, that if we did seriously thinke that we are here but strangers and pilgrims, it would tame the violence of these hatefull lusts.
manifestly importing, that if we did seriously think that we Are Here but Strangers and pilgrim's, it would tame the violence of these hateful Lustiest.
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The third preseruatiue, is daily, earnest and constant praier vnto God against them, And if wee feele the beginning to rise in vs, we should labour for speciall sorrowes,
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,
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And that praier is a remedie, the Apostles owne practise shewes, for when Satan buffeted him, he praied vnto God, and that thrice, that he might get the temptation to depart from him .
And that prayer is a remedy, the Apostles own practice shows, for when Satan buffeted him, he prayed unto God, and that thrice, that he might get the temptation to depart from him.
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And contrariwise diligence in our callings is a notable helpe to keepe out inordinate desires, and vaine thoughts, and commonly persons ouertaken with vncleannesse abound with idlenesse.
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.
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And contrariwise, to beat downe our bodies , either by abstinence, or sobrietie in the vse of the creatures, is a notable meanes to quench and abate those flames if they be risen,
And contrariwise, to beatrice down our bodies, 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,
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for thus it was in those the Apostle mentions in the fourth to the Ephesians , that greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart,
for thus it was in those the Apostle mentions in the fourth to the Ephesians, that greediness to defile themselves with all sorts of uncleanness arose and increased in them by reason of the insensibleness of the heart,
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The fift is euill company: and therefore the holy Ghost giues this rule to those that would not bee ensnared with the strange woman, Walke thou in the way of good men,
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,
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Euill concupiscence. ] This vice containes all sorts of euill thoughts, and inclinations, and desires, after any kinde of pleasure, profit, honour, but especially lustfull inclinations or thoughts.
Evil concupiscence. ] This vice contains all sorts of evil thoughts, and inclinations, and Desires, After any kind of pleasure, profit, honour, but especially lustful inclinations or thoughts.
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And it differs from inordinate affection, because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse, the soule being ouercome and inthralled with the power of lust.
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.
What is the reason why many pray and speed not? Is it not by reason of their lusts that fight in their members? Qu. But is there any man that is wholly freed from these? Ans. There is not.
What is the reason why many pray and speed not? Is it not by reason of their Lustiest that fight in their members? Qu. But is there any man that is wholly freed from these? Ans. There is not.
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The consideration of all this may breake the hearts of ciuill honest men: for hence they may see that God meanes to take account of their inward euill thoughts;
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;
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Paul while he was carnall, was vnrebukeable for outward conuersation, but when the law shewed him his lusts and euill thoughts, he then saw all was in vaine. And couetousnesse which is idolatry.
Paul while he was carnal, was unrebukable for outward Conversation, but when the law showed him his Lustiest and evil thoughts, he then saw all was in vain. And covetousness which is idolatry.
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Couetousnesse is a spirituall disease in the heart of man, flowing from nature corrupted, and insnared by Sathan and the world, inclining the soule to an immoderate and confident (yet vaine) care after earthly things,
Covetousness is a spiritual disease in the heart of man, flowing from nature corrupted, and Ensnared by Sathan and the world, inclining the soul to an immoderate and confident (yet vain) care After earthly things,
For as he came forth of his mothers belly, he shall returne naked, to goe as he came, and shall beare nothing away of his labour, which he hath caused to passe by his hand.
For as he Come forth of his mother's belly, he shall return naked, to go as he Come, 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 goe, and then what profit hath he that he hath trauelled for the wind? The obiect of this care and desire is earthly things: for if it were a couetousnesse or desire of the best things,
In all points as he Come, so shall he go, and then what profit hath he that he hath traveled 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,
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And I say for his good, because that he propounds to himselfe, though many times when hee hath gotten much together, the Lord will not let him haue the vse of it.
And I say for his good, Because that he propounds to himself, though many times when he hath got much together, the Lord will not let him have the use of it.
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Secondly, couetousnesse pierceth the soule through with many a sorrow . The couetous person is seldome or neuer free from one notable vexation or other.
Secondly, covetousness pierces the soul through with many a sorrow. The covetous person is seldom or never free from one notable vexation or other.
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All is continually in a tumult, of haste and hurrie, what with labour, and what with passion and contention, the couetous man and his household neuer liue at hearts ease and rest.
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.
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Thirdly, couetousnesse and the desire to be rich, bring into the soule a wonderfull number of temptations and noisome lusts, enough to damne him, if he had no other sinnes .
Thirdly, covetousness and the desire to be rich, bring into the soul a wonderful number of temptations and noisome Lustiest, enough to damn him, if he had no other Sins.
Fourthly, it is here added, that couetousnesse is idolatrie: it makes a man an idolater. Mammon is the idoll, and the worldling is the Priest that sacrificeth to Mammon.
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.
and would describe his vices before vs, oh what swarme of all sorts of euils could the Lord finde out? Well, let vs be assured of this generall, that howsoeuer couetous persons may colour matters,
and would describe his vices before us, o 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,
The Prophet Amos bringeth in the couetous men of his time, saying thus in the discontentment of their hearts, When will the new Moone be gone that wee may sell corne,
The Prophet Amos brings in the covetous men of his time, saying thus in the discontentment of their hearts, When will the new Moon be gone that we may fell corn,
and run in his minde continually, both sleeping and waking: plodding and carking cares. And this may be discerned by comparing these cares with our care for eternall things.
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.
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but resolue vpon it, couetousnes hath deceiued vs. Neither doe I meane that they only are couetous, that immoderately disquiet themselues with continuall cares for getting of treasures and the superfluities of abundance:
but resolve upon it, covetousness hath deceived us 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 in the 22. verse our Sauiour saith, Take no thought for your life, &c. and by taking thought hee notes a perplexed inward sorrowfull and fearfull care about life and the things thereof.
for in the 22. verse our Saviour Says, 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.
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And vers. 26. he saith, Why take ye thought for the raiment? As if hee would haue vs note that it is a propertie of couetous cares, to be deeply drowned in perplexitie,
And vers. 26. he Says, Why take you 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,
and surely wee may obserue worldly minded people, and one would wonder to see how they vex and disquiet themselues about euery meane occasion, especially if there bee the least colour of any profit or losse towards.
and surely we may observe worldly minded people, and one would wonder to see how they vex and disquiet themselves about every mean occasion, especially if there be the least colour of any profit or loss towards.
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Againe, our Sauiour vpbraideth those that are carried with those cares, that they haue but a little faith: whereby he shewes that then our cares are faultie,
Again, our Saviour upbraideth those that Are carried with those Cares, that they have but a little faith: whereby he shows that then our Cares Are faulty,
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Therefore aske not what yee shall eat, or what yee shall drinke, neither stand in doubt, or as you may see it rendred in the margent, neither make discourses in the aire:
Therefore ask not what ye shall eat, or what ye shall drink, neither stand in doubt, or as you may see it rendered in the margin, neither make discourses in the air:
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and by these last words he notes another propertie of a couetous person, and that is when he hath his head tossed with cares or feares, either about the compassing of his profits,
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,
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or consulting to no purpose, in things that either cannot be done, or not otherwise, &c. Or it may note this endlesse framing of proiects for the compassing of his desires. Thus of the signes.
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.
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Yet notwithstanding these signes, I must needs confesse that couetousnesse is not easily discerned, both because it is an inward distrust in the spirit of a man,
Yet notwithstanding these Signs, I must needs confess that covetousness is not Easily discerned, both Because it is an inward distrust in the Spirit of a man,
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Q. But what are the best remedies or preseruatiues against couetousnesse? Ans. There are these things among the rest that are of great vse to preserue vs from couetousnesse,
Q. 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,
The first is that which I mentioned before, viz. praier to God daily that hee would incline our hearts to his testimonies, that so wee might haue our mindes drawne away from the cares of couetousnesse. The second is meditation.
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.
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As first example, and that either of godly men, and the holiest Worthies of the Lord, that in all ages haue willingly confessed themselues to bee strangers and pilgrims, looking for a Citie in another Countrey, hauing a foundation whose builder and maker is God ; or else of wicked men:
As First Exampl, 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 pilgrim's, looking for a city in Another Country, having a Foundation whose builder and maker is God; or Else of wicked men:
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and hath its name from treading vpon it, to note that man should walke on it with his feet, not dote on it with his heart Thirdly, the nature of couetousnesse:
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:
but hath his wealth as the prisoner hath his fetters, viz. to inthrall him. Fourthly, the nature, promise, and prouidence of God. He is a heauenly father .
but hath his wealth as the prisoner hath his fetters, viz. to enthral him. Fourthly, the nature, promise, and providence of God. He is a heavenly father.
Is he a father? why then doe wee doubt of his willingnesse to helpe vs? And is he a heauenly father? why then doe wee question his all-sufficiencie to prouide what we need? Besides, hath he giuen vs life,
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 will he not giue vs food to preserue life? Doth hee daily prouide for thousand thousands of fowles, that are base creatures? and will he not prouide for man, whom he created after his owne image,
and will he not give us food to preserve life? Does 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,
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and in the first part of euery day of our life, as well in our houses as in Gods house, these religious duties constantly performed, would be a great and continuall helpe against worldly cares, they would cleanse our hearts of them,
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,
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But how can it be otherwise with a man then it is? They must needs liue and die the drudges of the world, seeing they haue no more care of holy duties at home or abroad:
But how can it be otherwise with a man then 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:
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they liue like swine without all care of any thing but rooting in the earth. The fourth preseruatiue is the due preparation for Christs second comming.
they live like Swine without all care of any thing but rooting in the earth. The fourth preservative is the due preparation for Christ second coming.
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blessed are those seruants whom the Lord when he commeth shall finde waking, &c. One great reason why couetous men doe so securely continue in the immoderate cares for this world, is because they doe so little thinke of death and iudgement.
blessed Are those Servants whom the Lord when he comes 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.
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And to this end it is good not to conuerse much with couetous persons, or to get our selues libertie to conceiue the hope of any long prosperitie and rest in the world:
And to this end it is good not to converse much with covetous Persons, or to get our selves liberty to conceive the hope of any long Prosperity and rest in the world:
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and generally we should labour to obserue our owne hearts and other mens liues, and what we finde to be a meanes to kindle or inflame couetous desires, that wee should auoid,
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,
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and betimes set against it, or mortifie it. And thus farre of couetousnesse. And thus also of the catalogue of sinnes from which he doth disswade. The reasons follow.
and betimes Set against it, or mortify it. And thus Far of covetousness. And thus also of the catalogue of Sins from which he does dissuade. The Reasons follow.
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The filthy person brings vpon himselfe Gods curse temporall, corporall, spirituall, and eternall: Temporall, for whoredome and any kinde of vncleannesse brings vpon men many temporall plagues in their estate, the fire of Gods iudgements consuming many times their whole increase, as hath beene shewed before.
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 Judgments consuming many times their Whole increase, as hath been showed before.
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so that many filthy persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne, in the end say with the foolish young man, Oh how haue I hated instruction,
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, O how have I hated instruction,
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And therefore the Prophet Ezechiel saith, that the Lord smites his fists at the couetous: which is a borrowed phrase, to expresse most bitter and sharpe threatnings.
And Therefore the Prophet Ezechiel Says, that the Lord smites his fists At the covetous: which is a borrowed phrase, to express most bitter and sharp threatenings.
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Now lest the people should obiect that those were but great words, the Lord would not doe so, they would deale well enough with the Lord, he preuenteth it,
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, he preventeth it,
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and saith, Can thy heart endure, or can thine hands be strong in the dayes that I shall haue to doe with thee? I the Lord haue spoken it, and will doe it.
and Says, Can thy heart endure, or can thine hands be strong in the days that I shall have to do with thee? I the Lord have spoken it, and will do it.
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How horrible then shall that voice be, Thou foole this night shall thy soule be taken from thee ? And thus farre of these words as they concerne the coherence with the former words.
How horrible then shall that voice be, Thou fool this night shall thy soul be taken from thee? And thus Far of these words as they concern the coherence with the former words.
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Neither is their declaration full enough, that say it is giuen to God improperly and by anthropopathie: for I am of their opinion that thinke anger is 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.
So some thinke it is to be taken in those words of the Prophet Hosea: I will not doe according to the fiercenesse of my wrath , that is, according to my grieuous threatnings.
So Some think it is to be taken in those words of the Prophet Hosea: I will not do according to the fierceness of my wrath, that is, according to my grievous threatenings.
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Sometimes it is taken for the effects or punishments themselues, as in the Epistle to the Romans, Is God vnrighteous which bringeth wrath ? it is well rendred, which punisheth.
Sometime it is taken for the effects or punishments themselves, as in the Epistle to the Roman, Is God unrighteous which brings wrath? it is well rendered, which Punisheth.
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for there is wrath present, and wrath to come. Present wrath, is the anger of God in this present life, and is either impendent or powred out. Wrath impendent, is the anger of God hanging ouer mens heads, ready to be manifested in his iudgements:
for there is wrath present, and wrath to come. Present wrath, is the anger of God in this present life, and is either impendent or poured out. Wrath impendent, is the anger of God hanging over men's Heads, ready to be manifested in his Judgments:
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and so there was great wrath vpon the people in the destruction of Ierusalem: and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men .
and so there was great wrath upon the people in the destruction of Ierusalem: and thus he Revealeth his wrath from heaven upon the unrighteousness of men.
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But that wee may be yet more profitably touched with the meditation of this point, I propound six things concerning Gods wrath further to be considered. First, the fearfulnesse of it.
But that we may be yet more profitably touched with the meditation of this point, I propound six things Concerning God's wrath further to be considered. First, the fearfulness of it.
The fearfulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes. First, by Scripture. Secondly, by similitude. Thirdly, by example.
The fearfulness and greatness of God's wrath or anger for sin may appear three ways. First, by Scripture. Secondly, by similitude. Thirdly, by Exampl.
And if the drops of anger in great men haue such terror in it, what is the maine Ocean of anger which is in God himselfe? And to assure vs yet further of the terror of his wrath, he addeth, The Lord will take vengeance on his aduersaries;
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 adds, The Lord will take vengeance on his Adversaries;
And therefore if any doe obiect that they see it otherwise, for the plagues of wicked men are not so many nor so great as their sinnes, he answereth that,
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 Answers that,
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but he is great in power, that is, hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement, he will not faile, nor be hindered.
but he is great in power, that is, he is of singular fierceness and vnresistablenesse when he does enter into judgement, he will not fail, nor be hindered.
And if any would hope that God would change his minde, that also is preuented, the Prophet auouching it confidently, that he will not surely cleere the wicked.
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.
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The meaning is, that God hath wayes to execute his iudgement, wayes I say that are vnresistable (for who can stay a whirlewinde?) and terrible like the storme, plagues falling thicke and threefold,
The meaning is, that God hath ways to execute his judgement, ways I say that Are unresistable (for who can stay a whirlwind?) and terrible like the storm, plagues falling thick and threefold,
The wrath of God (to shew the exquisite, and intolerable, and remedilesse paine that wicked men feele when they beare it) is compared to a consuming fire,
The wrath of God (to show the exquisite, and intolerable, and remediless pain that wicked men feel when they bear it) is compared to a consuming fire,
Thirdly, who can th nke the anger of God not to be infinitely terrible, that can but seriously consider these examples and presidents of it? First, Gods reprobating,
Thirdly, who can th nke the anger of God not to be infinitely terrible, that can but seriously Consider these Examples and Presidents of it? First, God's reprobating,
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Thi•dly, the drowning of the old world, the burning of Sodome, the opening of the earth to swallow vp the rebellious, the sea swallowing vp Pharaoh and his ho•st.
Thi•dly, 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 ho•st.
Sixtly, the torments which Christ himselfe endured, when he was but suretie for sinners. Seuenthly, what are warres, famines, pestilences, diseases, seditions, heresies,
Sixty, the torments which christ himself endured, when he was but surety for Sinners. Seuenthly, what Are wars, famines, pestilences, diseases, seditions, heresies,
and the infinite molestations in the life of man, but so many euident proofes of wonderfull anger in God? Eightly, the testimonies of afflicted consciences be liuely in this point.
and the infinite molestations in the life of man, but so many evident proofs of wonderful anger in God? Eighth, the testimonies of afflicted Consciences be lively in this point.
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how vnable is he to sustaine his spirit? what flouds of teares flow from his wounded heart? Lastly, the burning of the world and the flames of hell shall one day make full proofe of Gods anger.
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.
as extraordinarily the Prophets from vision or reuelation did foretell the iudgements to ensue. And ordinarily wrath may be knowne by the comminations of faithfull Preachers:
as extraordinarily the prophets from vision or Revelation did foretell the Judgments to ensue. And ordinarily wrath may be known by the comminations of faithful Preachers:
for when vpon obseruation of threatnings in the Law made to such sinnes as then abound, they doe with one consent in many places with instance and confidence giue warning of plagues to ensue, it is time for the world to awaken:
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:
Such are famine, warre, pestilence, and other raging diseases, the death of great Princes, and the sudden and common death of the best men, these all foretell euill to come.
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.
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and generally all sinnes contained in any of the catalogues, against which the Lord denounceth his iudgements in seuerall Scriptures, Lastly, sometimes Gods anger is felt in the terrors and paine of the conscience, the Lord making some men to feele the edge of his axe,
and generally all Sins contained in any of the catalogues, against which the Lord Denounceth his Judgments in several Scriptures, Lastly, sometime 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,
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Now wheresoeuer these are felt by a soule that hath not beene truly humbled for sinne, they are assured pledges and beginnings of Gods wrath from heauen.
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.
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Fourthly and especially, by the intercession of Christ intreating for a Citie or Nation. So was Ierusalem deliuered out of captiuitie, as the Prophet Zacharie declares, Zach. 1.12.
Fourthly and especially, by the Intercession of christ entreating for a city or nation. So was Ierusalem Delivered out of captivity, as the Prophet Zacharias declares, Zach 1.12.
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And the Prophet Zephany sheweth, that if the people can learne a language once to call vpon the name of the Lord in the sinceritie of their hearts, hee will not poure vpon them that fierce wrath which shall certainly fall vpon all the families that call not vpon his name.
And the Prophet Zephany shows, that if the people can Learn a language once to call upon the name of the Lord in the sincerity of their hearts, he will not pour upon them that fierce wrath which shall Certainly fallen upon all the families that call not upon his name.
Secondly, faith in the bloud of Christ procureth reconcillation and forgiuenesse of the sinnes that are past through the patience of God , especially the worke of faith, whereby a Christian perceiuing Gods anger,
Secondly, faith in the blood of christ procureth reconcillation and forgiveness of the Sins that Are passed through the patience of God, especially the work of faith, whereby a Christian perceiving God's anger,
and wrestle and striue with importunitie, casting himselfe vpon Christ for shelter, and seriously setting himselfe against euery iniquitie, euen because there is hope.
and wrestle and strive with importunity, casting himself upon christ for shelter, and seriously setting himself against every iniquity, even Because there is hope.
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and with vnutterable ioyes quieting and satisfying our hearts. The vse followeth. And first the doctrine of Gods wrath may greatly humble and astonish impenitent sinners.
and with unutterable Joys quieting and satisfying our hearts. The use follows. And First the Doctrine of God's wrath may greatly humble and astonish impenitent Sinners.
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Art thou an vncleane person, a railer, a drunkard, an vsurer, a swearer, a lier, a prophaner of Gods Sabboths, a voluptuous epicure, a carnall worldling,
Art thou an unclean person, a railer, a drunkard, an usurer, a swearer, a liar, a Profaner of God's Sabbaths, a voluptuous epicure, a carnal worldling,
and who knowes the power of his wrath ? Secondly, seeing Gods wrath is so exceeding terrible and fierce, blessed are all they that are deliuered from it in Iesus Christ.
and who knows the power of his wrath? Secondly, seeing God's wrath is so exceeding terrible and fierce, blessed Are all they that Are Delivered from it in Iesus christ.
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We should be stirred vp to constant thankfulnesse, because the Lord hath forgiuen vs the punishment of our sinnes, so as now there is no condemnation to vs being in Christ Iesus.
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 being in christ Iesus.
and feare, and trembling, fencing our selues with the breast-plate of faith, and the helmet of hope, being in all things sober and watchfull, taking heed to our selues that wee be not hardened through the deceitfulnesse of sinne.
and Fear, and trembling, fencing our selves with the breastplate of faith, and the helmet of hope, being in all things Sobrium and watchful, taking heed to our selves that we be not hardened through the deceitfulness of sin.
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but indeed are wicked and prophane Esaus. The former sort were disobedient men: and the latter are disobedient children. And these disobedient children in the Church are of two sorts:
but indeed Are wicked and profane Esaus. The former sort were disobedient men: and the latter Are disobedient children. And these disobedient children in the Church Are of two sorts:
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Q. But how may the children of disobedience be knowne? Ans. We may gather signes either from the consideration of these words, or from other Scriptures. From these words two wayes:
Q. 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. From these words two ways:
and his actions as it were framed and begotten, and nursed vp by the corruption of his nature arising from the disobedience of the first man, or by the temptations of Sathan the Prince of all darknesse and disobedience. It is one thing to sinne by infirmitie, to fall by occasion into a sinne,
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 fallen by occasion into a sin,
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To be a childe to sinne, 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 childe of God standing in vprightnesse.
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.
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Further, if wee marke the coherence, in the second chapter of the Epistle to the Ephesians, vers. 2. compared with the first, wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes.
Further, if we mark the coherence, in the second chapter of the Epistle to the Ephesians, vers. 2. compared with the First, we may Easily discern that a child of disobedience is dead in Trespasses and Sins.
And in the 89. Psalme, though the Lord saith hee will not take away his goodnesse and his mercy, yet if they keepe not his law, he saith expresly, he will visit their transgression with the rod, and their iniquitie with stripes .
And in the 89. Psalm, though the Lord Says he will not take away his Goodness and his mercy, yet if they keep not his law, he Says expressly, he will visit their Transgression with the rod, and their iniquity with stripes.
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And thus he is angry with them sometimes for their couetousnesse , sometimes for their carelesse worship , sometimes for vnworthy receiuing , sometimes for their losse of their first loue ,
And thus he is angry with them sometime for their covetousness, sometime for their careless worship, sometime for unworthy receiving, sometime for their loss of their First love,
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for they are deliuered from the wrath to come , for there is no condemnation to them that are in Christ Iesus, they are already past from death to life.
for they Are Delivered from the wrath to come, for there is no condemnation to them that Are in christ Iesus, they Are already passed from death to life.
And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people, the spirit should faile, and the soule which he hath made .
And the Prophet Isaiah shows that the Lord hath great care lest by contending overlong with his people, the Spirit should fail, and the soul which he hath made.
and worke righteousnesse, they may hold out to beare the crosse, for the Lord will meet them in the vse of the meanes, to the great ease and ioy of their hearts.
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.
Excellently speaketh the Prophet Dauid vnto the Lord, acknowledging this point, when he said, Thou answerest them O Lord our God, thou wast a God that forgauest them,
Excellently speaks 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,
Hath he smitten him (saith the Prophet) as he smote those that smote him ? As if he should aske, hath the Lord plagued Israel as he plagued those that were enemies vnto Israel? And then he shewes this difference, that when the Lord came to visit Israel, hee contended with him in measure, and smote him in his bunches: whereas when God smites at a wicked man, he smites at the root,
Hath he smitten him (Says the Prophet) as he smote those that smote him? As if he should ask, hath the Lord plagued Israel as he plagued those that were enemies unto Israel? And then he shows this difference, that when the Lord Come to visit Israel, he contended with him in measure, and smote him in his bunches: whereas when God smites At a wicked man, he smites At the root,
besides you should remember the misery you liued in by reason of sinne, and from thence learne to confirme your selues in a constant course of resisting and striuing against the occasions and beginnings of those sinnes.
beside you should Remember the misery you lived in by reason of sin, and from thence Learn to confirm your selves in a constant course of resisting and striving against the occasions and beginnings of those Sins.
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For not only it will shew that these sinnes did then abound, but the very thought of such a wofull estate will beat downe & kill by degrees the vitious inclinations of nature vnto such sinnes.
For not only it will show that these Sins did then abound, but the very Thought of such a woeful estate will beatrice down & kill by Degrees the vicious inclinations of nature unto such Sins.
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But may some one say, to what end doth the Apostle so often put them in minde of their sinfulnesse and misery past? I answer, he doth it for great reasons.
But may Some one say, to what end does the Apostle so often put them in mind of their sinfulness and misery past? I answer, he does it for great Reasons.
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For the more men thinke of their misery by nature, the more it quickneth to a sense and admiration of Gods mercy that hath drawne them out of such a wretched estate.
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 meanes to keepe a Christian humble, and to make him watchfull ouer a nature that by lamentable experience hath been so prone to sinne:
Beside 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 prove to sin:
And further it helps a man to some measure of patience and meeknesse and compassion, in dealing with the sinnes of other men, considering that he himselfe hath been vnwise, disobedient, seruing the lusts and diuers pleasures, &c. And lastly, (as was before noted) it serues to kill the daily lusts that may bud and sprout out after calling.
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 Lustiest and diverse pleasures, etc. And lastly, (as was before noted) it serves to kill the daily Lustiest that may bud and sprout out After calling.
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Now concerning the remembring of the sinnes of others, we must know the Apostle had a warrant by his calling and commission to rehearse the 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.
or in some speciall cases to cleare Gods iustice against hard-hearted sinners, otherwise it is a vile and sinfull course to be raking into the liues of others:
or in Some special cases to clear God's Justice against hardhearted Sinners, otherwise it is a vile and sinful course to be raking into the lives of Others:
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First, their continuance in sinne, in that he saith, yee walked. Secondly, their delight in sinne, in that he saith, yee liued in them, that is, it was the life of your life.
First, their Continuance in sin, in that he Says, ye walked. Secondly, their delight in sin, in that he Says, ye lived in them, that is, it was the life of your life.
Qu. But what should be the reason that men continue so long in sinne, and are so loth to get out of this miserable path? Ans. The soule by nature is dead in sinne :
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:
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The vse may be to teach vs to inlarge our hearts in the sense of Gods goodnesse that hath deliuered vs from an estate that was in it selfe so fearefull.
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 it self so fearful.
and bodie, vsing them as seruants and executioners of the lusts of the flesh. Thirdly, by the contentment men place in knowne euils. Fourthly, by customarie practise.
and body, using them as Servants and executioners of the Lustiest of the Flesh. Thirdly, by the contentment men place in known evils. Fourthly, by customary practice.
And lastly, if this monster by the deceitfull working of Sathan should liue still for a time, (as many times it doth euen in the worst men) yet there is a way to try whether it be a-liue or no.
And lastly, if this monster by the deceitful working of Sathan should live still for a time, (as many times it does even in the worst men) yet there is a Way to try whither it be alive or no.
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Fourthly, if the customarie practise of euill be broken off and dissolued: and lastly, if the heart will abide the searching and sound application of the law.
Fourthly, if the customary practice of evil be broken off and dissolved: and lastly, if the heart will abide the searching and found application of the law.
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for howsoeuer by Gods singular patience, he liues, for all his sinne, yet by the singular wretchednesse of his condition, all his sinnes will liue with him, they are not transient,
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,
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how should Christians be stir'd to all possible constancy in well-doing, seeing they are sure that all that walke vprightly walke safely? Thus of the seuenth verse.
how should Christians be stirred to all possible constancy in welldoing, seeing they Are sure that all that walk uprightly walk safely? Thus of the Seventh verse.
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From the coherence, in that the Apostle fastens this branch of the exhortation vpon the remembrance of their misery in the former verse, it shewes, that the meditation of our misery, is as good to kill or beat downe the power of rage and strong passions and distempers,
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 beatrice down the power of rage and strong passion and distempers,
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for the conuerted Christian must liue circumspectly, & precisely, watching in all things, and walking wisely both at home and abroad, he must part with his old humors and peruerse qualities,
for the converted Christian must live circumspectly, & precisely, watching in all things, and walking wisely both At home and abroad, he must part with his old humours and perverse qualities,
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and therefore their condemnation sleepeth not, that turne the grace of God into wantonnesse. Put away ] Sinne is not truely repented of till it be put away.
and Therefore their condemnation Sleepeth not, that turn the grace of God into wantonness. Put away ] Sin is not truly repented of till it be put away.
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when he seekes the seruice of his Prince, or we must deale with our sinnes as God deales with the mighty, that is we must put them downe from their seates: if we cannot destroy them from liuing,
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,
The Prophet Micah meanes 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 .
The Prophet micah means something, when he Says of the Lord, he will subdue our iniquities, and then After Says, he will cast them away into the depths of the sea.
Yea they must denie and forsake, and (which is more) rather then leaue Christ and the sinceritie of the Gospell, they must hate father and mother, wife and children,
Yea they must deny and forsake, and (which is more) rather then leave christ and the sincerity of the Gospel, they must hate father and mother, wife and children,
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and so if we leaue but one sinne, that we haue no desire nor will to repent of, that one sin would plead against vs, that we had not truely repented of the rest.
and so if we leave but one sin, that we have no desire nor will to Repent of, that one since would plead against us, that we had not truly repented of the rest.
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we must put away lesser sinnes aswell as greater, for he saith, put away filthy speaking, aswell as before he had said, mortifie fornication and vncleannesse.
we must put away lesser Sins aswell as greater, for he Says, put away filthy speaking, aswell as before he had said, mortify fornication and uncleanness.
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Secondly, we would haue God grant all our requests and not leaue one out. Nay we haue a promise that we shall obtaine whatsoeuer we aske in Christs name ,
Secondly, we would 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 name,
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Thirdly, Christ is all in all things, and filleth all in all things , and therefore it is as easie for thee if thy heart be right to receiue and procure from Christ, vertue and strength against euery sinne as well as against any sinne. 4. This is all fruit ,
Thirdly, christ is all in all things, and fills all in all things, 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,
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euen the taking away of euery sinne, what pleasure or profit soeuer they might bring to vs. When God lookes for signes and markes of truth and vprightnes, this fruit of true desire to repent, is all fruit:
even the taking away of every sin, what pleasure or profit soever they might bring to us When God looks for Signs and marks of truth and uprightness, this fruit of true desire to Repent, is all fruit:
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it is wonderfully liked of God, and if he may finde this heart and desire in vs, he accounts it in steede of all other things. 5. Christians are made partakers of euery heauenly gift, euen euery spirituall blessing in heauenly things .
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.
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And why then should not we by serious and sound confession striue euen to shew him all our euill, that we might obtaine pardon for them and strength against them? But if none of these reasons may perswade with vs to be vpright and sincere,
And why then should not we by serious and found Confessi 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,
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and to forsake them now, that being washed from them by repentance, and iustified from them by the spirit of the Lord Iesus, we may then be accepted as if wee had neuer committed them.
and to forsake them now, that being washed from them by Repentance, and justified from them by the Spirit of the Lord Iesus, we may then be accepted as if we had never committed them.
and I will shew you how by a distribution. 1. Vnwilling defects, as belonging to originall sinnes are pardoned the first moment of conuersion. 2. Sinnes of ignorance are remoued by generall repentance,
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 such euils as he hath power to leaue if he will, if these be not giuen absolutely ouer, it is to no purpose for a man to talke of repentance. 4. Particular sinnes that a man hath greatly loued, they are put away by serious and distinct labour in praier,
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,
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for that there is such an anger, I will not stand vpon the distinction of the schoolemen, that there is anger of zeale, and anger of vice: the Scripture manifestly shewes there may be good anger.
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.
Now this good anger, is a godly passion of iust zeale, of iustice, conceiued against sinne in our selues or others, that desireth iust reuenge, to the sauing of the person, appeasing of Gods anger,
Now this good anger, is a godly passion of just zeal, of Justice, conceived against sin in our selves or Others, that Desires just revenge, to the Saving of the person, appeasing of God's anger,
Now concerning vicious anger, I propound two things principally to be considered. 1. Reasons. 2. Remedies against it. Now for the first, There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse. 1. The commandement of God, which is expresse, Be not hastie in thy spirit to be angry, as Salomon recordeth it in the 7th of Ecclesiastes . 2. The praises the Lord giues to men that can bridle their anger,
Now Concerning vicious anger, I propound two things principally to be considered. 1. Reasons. 2. Remedies against it. Now for the First, There Are diverse 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 7th of Ecclesiastes. 2. The praises the Lord gives to men that can bridle their anger,
but he that is hastie of spirit exalteth folly. And againe, Prouerb. 19.11. It is the discretion of a man to deferre his anger, it is his glory to passe ouer a transgression. And againe, Prou. 12.8. A man shall be commended according to his wisdome, but he that is of a peruerse heart shall be despised.
but he that is hasty 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, Prou. 12.8. A man shall be commended according to his Wisdom, but he that is of a perverse heart shall be despised.
What is anger, but the furie of the vncleane spirit, the madnesse of the soule, the vnrest of all faculties, a very beast within the heart of man? 4. The effects of anger: Which may be considered, either more generally, or more particularly.
What is anger, but the fury of the unclean Spirit, the madness of the soul, the unrest of all faculties, a very beast within the heart of man? 4. The effects of anger: Which may be considered, either more generally, or more particularly.
The externall effects are these: 1. It will interrupt prayer, as the Apostle Peter intimates, if there be frowardnesse through indiscretion or contempt in the familie, that will interrupt prayer,
The external effects Are these: 1. It will interrupt prayer, as the Apostle Peter intimates, if there be frowardness through indiscretion or contempt in the family, that will interrupt prayer,
and therefore it is one of the Apostle Iames his rules, that if we would profit by the word, we should be slow to wrath . 3. It doth notably shame a man,
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. 3. It does notably shame a man,
And in generall, anger is the doore or gate of vice, and therefore Dauid in the 37 Psalme, saith, Cease from anger, leaue off wrath, fret not thy selfe also to doe euill ,
And in general, anger is the door or gate of vice, and Therefore David in the 37 Psalm, Says, Cease from anger, leave off wrath, fret not thy self also to do evil,
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Hence it is, that our Sauiour Christ, denounceth iudgment both temporall and eternall against vnaduised anger in the fifth of Matthew . And thus of the reasons.
Hence it is, that our Saviour christ, Denounceth judgement both temporal and Eternal against unadvised anger in the fifth of Matthew. And thus of the Reasons.
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There are diuers things are good to represse and subdue and mortifie anger in our selues. 1. From the coherence of these words with the former verse, it appeares, that the serious and frequent meditation of our misery, is a good meanes to cut downe the power and vnrulinesse of our passions. 2. Sauing knowledge will make a man peaceable, gentle, easie to be intreated ;
There Are diverse things Are good to repress and subdue and mortify anger in our selves. 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 passion. 2. Saving knowledge will make a man peaceable, gentle, easy to be entreated;
Thirdly, to preuent anger, or to restraine it, it is good to take heede of medling with the strife that belongs not to vs, but carefully to minde and meddle with our owne businesse , especially we should take heede of medling with foolish and indiscreet persons,
Thirdly, to prevent anger, or to restrain it, it is good to take heed of meddling with the strife that belongs not to us, but carefully to mind and meddle with our own business, especially we should take heed of meddling with foolish and indiscreet Persons,
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we should silence our passions, and resolue to suspect and restraine our words. Anger smothered will languish, but let out will flame vnto further mischiefe.
we should silence our passion, and resolve to suspect and restrain our words. Anger smothered will languish, but let out will flame unto further mischief.
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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 thinke of those sinnes,
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,
There is also domesticall malice between husband and wife, brethren and sisters, seruants and masters, &c. This domesticall grudge or malice is exceeding hatefull to God, and hurtfull to the familie:
There is also domestical malice between husband and wife, brothers and Sisters, Servants and Masters, etc. This domestical grudge or malice is exceeding hateful to God, and hurtful to the family:
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but of what kinde soeuer it be, it is exceeding naught, and to be auoided. Now concerning this sinne, I further propound two things: 1. reasons. 2. remedies against it,
but of what kind soever it be, it is exceeding nought, and to be avoided. Now Concerning this sin, I further propound two things: 1. Reasons. 2. remedies against it,
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and thence it is that the Apostle Peter exhorts, that if wee would grow by the word in affection and practise, we must then lay aside all malice and enuy :
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:
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But our Sauiour Christ is expresly plaine, that if mens stomacks be so big, they will not forgiue, the Lord will not forgiue them, though they be neuer so importunate :
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:
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and besides, 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 doe,
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,
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Further, Salomon obserues, that men that thinke to hide their grudge and hatred, haue their wickednesse, many times, shewed before the whole congregation :
Further, Solomon observes, that men that think to hide their grudge and hatred, have their wickedness, many times, showed before the Whole congregation:
yea a double crowne, one, because he will be reconciled, and another, because he seekes it, and asketh peace first. The remedies against malice follow:
yea a double crown, one, Because he will be reconciled, and Another, Because he seeks it, and asks peace First. The remedies against malice follow:
now vnlesse we keepe out or subdue these, it cannot be, but grudge and malicious discords will transport vs. Againe, without vs, there is the tale-bearer and scorner,
now unless we keep out or subdue these, it cannot be, but grudge and malicious discords will transport us Again, without us, there is the talebearer and scorner,
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and busie himselfe seriously about the assurance of his full and finall redemption, daily thinking of the time when hee shall be rid of all wants, and sinnes, and wrongs too:
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:
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if we could oftner thinke of Gods iudgements, and the great day of reuenge and recompence, it would cause vs to haue lesse stomach to be our owne iudges and reuengers.
if we could oftener think of God's Judgments, and the great day of revenge and recompense, it would cause us to have less stomach to be our own judges and revengers.
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Now for auoiding of contention and malitious discords, there are diuers rules of great vse. I. Meddle not with the strife that belongs not to thee . II. Contend not with fooles: thou shalt neuer haue done if thou meddle with foolish persons,
Now for avoiding of contention and malicious discords, there Are diverse rules of great use. I. Meddle not with the strife that belongs not to thee. II Contend not with Fools: thou shalt never have done if thou meddle with foolish Persons,
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for whether they rage or laugh, there is no rest . III. Let nothing be done through vaine-glory . IV. Speake euill of no man . V. Be courteous and tender-hearted . VI. Wrong no man, but follow that which is good both amongst your selues and towards all men .
for whither they rage or laugh, there is no rest. III. Let nothing be done through vainglory. IV. Speak evil of no man. V. Be courteous and tender-hearted. VI. Wrong no man, but follow that which is good both among your selves and towards all men.
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For reproofe of many men, that are fearefully sowred with this leauen, they doe not onely let the Sunne goe downe vpon their wrath, but they let the Sunne goe his whole course,
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,
Nay so hath malice seated it selfe in some dogged and spightfull natures, that it seemeth to proclaime, it will neuer loose possession, till the deuill the father of malice hath full possession both of soule and body.
Nay so hath malice seated it self in Some dogged and spiteful nature's, that it seems to proclaim, it will never lose possession, till the Devil the father of malice hath full possession both of soul and body.
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or if nature haue such corruption, that for the present we cannot get our hearts rid of all secret poyson of dislike, let vs be sure we be but children in malitiousnesse: it is a monstrous wickednesse to haue a head that is exercised to strife,
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 malitiousnesse: it is a monstrous wickedness to have a head that is exercised to strife,
Cursed speaking ] The word in the originall, is NONLATINALPHABET, blasphemie. Now blasphemie or cursed speaking, it is a sinne either against piety, or against righteousnesse.
Cursed speaking ] The word in the original, is, blasphemy. Now blasphemy or cursed speaking, it is a sin either against piety, or against righteousness.
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and this properly is blasphemie in the second table, for the Lord for the honor he beares to his people, is pleased to afford the name of blasphemie to their reproches,
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,
1. Let thy owne words grieue thee , that is, labour by prayer and godly sorrow to beate downe the power of they peruersnesse, without defending, excusing or extenuating of thy frowardnesse. 2. Keepe thy heart with all diligence :
1. Let thy own words grieve thee, that is, labour by prayer and godly sorrow to beat down the power of they perverseness, without defending, excusing or extenuating of thy frowardness. 2. Keep thy heart with all diligence:
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Answ. Then obserue these rules: 1. Betake thy selfe to prayer, so did Dauid . 2. It is good oft-times to be as deafe man that heareth not . 3. Be sure thou be carefull thou wrong not the names of others, else though thou be innocent in the things imputed,
Answer Then observe these rules: 1. Betake thy self to prayer, so did David. 2. It is good ofttimes to be as deaf man that hears not. 3. Be sure thou be careful thou wrong not the names of Others, Else though thou be innocent in the things imputed,
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And therefore the Apostle in the fifth to the Ephesians also, aswell as here puts it into the Catalogue of euils he would most seriously disswade them from:
And Therefore the Apostle in the fifth to the Ephesians also, aswell as Here puts it into the Catalogue of evils he would most seriously dissuade them from:
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and dishonour to a Christian. 4. If any would obiect it is but a small matter, the Apostle would soone answer, men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience.
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 comes the wrath of God upon the children of disobedience.
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and it is a worke of darkenesse, to speake filthily aswell as to doe filthily. 6. If we be children of the light we should shew it by our fearefulnesse to speake or doe any thing that were vnpleasing to God.
and it is a work of darkness, to speak filthily aswell 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.
for such filth if it be not reproued is not regarded, but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes,
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,
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and goodnes. 7. Men are in some degree of a Lethargie that vse this sin. 8. A Christian ought to walk exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make conscience of the least filthy word aswell as of filthy actions,
and Goodness. 7. Men Are in Some degree of a Lethargy that use this since. 8. A Christian ought to walk exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make conscience of the least filthy word aswell as of filthy actions,
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Hypocrisie is lying, whether it be in worship to God , or carriage towards men . Deceit is lying, and therefore the bread of deceit is called bread of lying, Prouerb. 20.17.
Hypocrisy is lying, whither it be in worship to God, or carriage towards men. Deceit is lying, and Therefore the bred of deceit is called bred of lying, Proverb. 20.17.
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And our Swaggerers hold the lie so disgracefull that they will reuenge it many times with bloud ▪ Riches cannot adde so much grace to a man as lying wil bring him disgrace, and therefore Salomon saith:
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 Says:
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Fourthly, in the Epistle to the Ephesians the Apostle reasons thus, Put away lying; speake euery man truth to his neighbour for we are members one of an other .
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.
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If lying bee not restrained in time thou maist get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it,
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,
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as he did with Ananiah and Saphirah . Now the holy Ghost saith: he that speaketh lies shall not escape , but God will destroy them that speake leasings ,
as he did with Ananiah and Sapphira. Now the holy Ghost Says: he that speaks lies shall not escape, but God will destroy them that speak leasings,
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And because by nature wee are all prone vnto this sinne, we should remember it euen in our praiers to God, that he would remoue farre from vs vanitie and lies .
And Because by nature we Are all prove unto this sin, we should Remember it even in our Prayers to God, that he would remove Far from us vanity and lies.
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But it will be obiected that the midwiues and Rahab and Micholl did lie, but it must be answered, that their zeale and piety was to be praised, but the meanes they vsed was not to be imitated.
But it will be objected that the midwives and Rahab and Michael did lie, but it must be answered, that their zeal and piety was to be praised, but the means they used was not to be imitated.
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therefore Iob saith earnestly and in great heate, will yee speake wickedly for God, and talke deceitfully for him, will yee accept his person &c. 4. If wee might lye to saue others out of danger,
Therefore Job Says earnestly and in great heat, will ye speak wickedly for God, and talk deceitfully for him, will ye accept his person etc. 4. If we might lie to save Others out of danger,
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but wee may not lye to saue our selues, for then Peter had not sinned by denying his Master, keeping his faith and his heart, seeing it was to saue his owne life.
but we may not lie to save our selves, for then Peter had not sinned by denying his Master, keeping his faith and his heart, seeing it was to save his own life.
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and they haue by profession put off the old man, and so they should doe his workes. II. They are now in the state of grace, they are new men, and therefore haue new manners:
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, they Are new men, and Therefore have new manners:
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because how like soeuer they bee to the humors and dispositions of the most men, yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust:
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:
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but it is generally by the most taken to be the corruption of nature, and inborne prauitie, that vicious humor and ill disposition that naturally is in euery one of vs, it is the image of the first Adam in our hearts.
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.
and partly in respect of our state of corruption, which in the renued 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,
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,
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The workes of the old man are in generall, workes of darknesse, of iniquitie, of the flesh, vaine, vnfruitfull, corrupt, abhominable, deceiuable, shamefull, and tend to death.
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 imployed, wee must vnderstand, that he giues lawes to the members against the law of God and the minde;
And now particularly, if we would know what he does, and how he is employed, we must understand, that he gives laws to the members against the law of God and the mind;
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that he inflames the desires of the heart against the spirit: that he infects our vaine generation, and workes both sinne and wrath for our posteritie;
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;
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Outwardly, he workes all sorts of disorders, impieties, vnrighteousnesse, and intemperance. A catalogue of his outward workes are set downe, in the Epistle to the Galathians .
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 Galatians.
He is here in the coherence, described to be couetous, filthy, wrathfull, cursed, and lying: and all these are well called his workes, because he rests not in euill dispositions,
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,
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and so we professe to leaue off the practise of sinne. 3. By iustification. and so the guilt of sinne is put off. 4. By relation, and so in our head Christ Iesus he is euery way already perfectly put off. 5. By Hope, and so we beleeue he shall be wholy remooued at the last day. 6. By Sanctification, and so he is put off but in part, and inchoatiuely:
and so we profess to leave off the practice of sin. 3. By justification. and so the guilt of sin is put off. 4. By Relation, and so in our head christ Iesus he is every Way already perfectly put off. 5. By Hope, and so we believe he shall be wholly removed At the last day. 6. By Sanctification, and so he is put off but in part, and inchoatively:
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The word, first, begins the worke of reformation, it informes, renues, chaseth away the affections and lusts of sinne, &c. And then secondly, the Christian at home puts him away by confession,
The word, First, begins the work of Reformation, it informs, renews, chases away the affections and Lustiest of sin, etc. And then secondly, the Christian At home puts him away by Confessi,
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for to crucifie him, is to lift him vp on the crosse of Christ, and to naile him with the application of Gods threatnings, which causeth the paines of godly sorrow.
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 Causes the pains of godly sorrow.
and such works of corruption, as if they be not mortified, they will certainely mortifie vs. Secondly, here may be collected, matter of confutation, and that of Popish antiquity:
and such works of corruption, as if they be not mortified, they will Certainly mortify us Secondly, Here may be collected, matter of confutation, and that of Popish antiquity:
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for euery man looks to the mending of his house, and his lands, and his apparell, &c. but who lookes to the mending of his nature? euery man hath courage to put away an euill seruant,
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,
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but the truth of God will remaine vnchangeable, if we haue not put off the old man with his deceiueable affections and workes, we haue not after all this hearing learned Christ as the truth is in him :
but the truth of God will remain unchangeable, if we have not put off the old man with his deceivable affections and works, we have not After all this hearing learned christ as the truth is in him:
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and to the Ephesians he sheweth, that if we be taught as the truth is in Christ Iesus, then to put off the old man, and to put on the new, are as the maine principles of all sauing doctrine.
and to the Ephesians he shows, that if we be taught as the truth is in christ Iesus, then to put off the old man, and to put on the new, Are as the main principles of all Saving Doctrine.
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And our Sauiour Christ in the third of Iohn is peremptory, except a man be borne againe, he can neuer enter into the kingdome of heauen . Now for the second.
And our Saviour christ in the third of John is peremptory, except a man be born again, he can never enter into the Kingdom of heaven. Now for the second.
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if we respect the manner of his doing Gods worke, it is first with consecration of his soule and body to Gods seruice . 2. It is with delight, hee loues to be Gods seruant . 3. It is in Christian simplicitie,
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. 2. It is with delight, he loves to be God's servant. 3. It is in Christian simplicity,
for now he hath respect not to one or two commandements, but to all Gods commandements , he would be sanctified throughout , he labours for inward holinesse aswell as outward ,
for now he hath respect not to one or two Commandments, but to all God's Commandments, he would be sanctified throughout, he labours for inward holiness aswell as outward,
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And thirdly, for the ends of his obedience, his praise is not now of men but of God , his desire is to approue himselfe to God, without respect of the world,
And Thirdly, for the ends of his Obedience, his praise is not now of men but of God, his desire is to approve himself to God, without respect of the world,
And when thou shalt die a new death, (not die as other men) and a new graue or tombe wherein no carnall man lay, thy graue being perfumed by the body of Christ:
And when thou shalt die a new death, (not die as other men) and a new graven or tomb wherein no carnal man lay, thy graven being perfumed by the body of christ:
Secondly the consideration of the doctrine of the new birth, may serue greatly for reproofe of the fearefull securitie of multitudes of people, that are sunke so deepe in rebellion that they cannot consider nor seriouslie minde their owne conuersion.
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 looke not vpwards to behold the angry countenance of God, nor to the times past to consider the millions of men that haue perished for want of the new birth,
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,
the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne. Now if any prophane spirit should aske mee, where are any such men as I haue before described to bee new creatures? I would answere him they are not to be found in Tauernes, Ale-houses, Play-houses, cock-pits, beare-baits or such like,
the Spirit of fornication that does inchant 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, Play-houses, cockpits, bear-baits or such like,
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but blessed be God there is a remnant, a tenth, one of a City, and two of a Tribe, that are such as the Lord doth describe and will be accepted of in Iesus Christ.
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 does describe and will be accepted of in Iesus christ.
Renued in knowledge ] Knowledge is a chiefe part of the new grace of a Christian, without it the minde cannot be good , it is a singular gift of God, to the elect, to reueale vnto them the mysteries of the Kingdome , it is the beginning of eternall life on earth ,
Renewed in knowledge ] Knowledge is a chief part of the new grace of a Christian, without it the mind cannot be good, it is a singular gift of God, to the elect, to reveal unto them the Mysteres of the Kingdom, it is the beginning of Eternal life on earth,
nor morall, nor historicall, nor a generall Theologicall knowledge, but a religious sauing knowledge, it is a knowledge by which a Christian sees in a mirrour, hee stands and wonders:
nor moral, nor historical, 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 transforme a man , it is the experimentall knowledge of the vertue of Christs death and resurrection , it is a knowledge will keepe a man from the euill way , it is a knowledge will encounter euery thought and affection that exalts it selfe against the obedience of Christ, it is a knowledge that is first pure,
it is a knowledge that will transform a man, it is the experimental knowledge of the virtue of Christ death and resurrection, it is a knowledge will keep a man from the evil Way, it is a knowledge will encounter every Thought and affection that exalts it self against the Obedience of christ, it is a knowledge that is First pure,
so we should labour to be possessed of sound knowledge, and to this end, 1. We must stand vp from the dead, and with-draw from wicked society, else Christ will neuer giue vs light . 2. Wee must consecrate our selues to holy life and seeke the feare of God, for that is the beginning of this wisedome . 3. Wee must denie our carnall wisedome and become fooles that we may be wise . 4. Wee must walke with the wise . 5. We must begge of God a lowly and a humble heart, for with the lowly is knowledge .
so we should labour to be possessed of found 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. 2. we must consecrate our selves to holy life and seek the Fear of God, for that is the beginning of this Wisdom. 3. we must deny our carnal Wisdom and become Fools that we may be wise. 4. we must walk with the wise. 5. We must beg of God a lowly and a humble heart, for with the lowly is knowledge.
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And Sathan plants daily temptations and obiects against the doctrin of God, against which the minde needes new store of prouision, out of the word, for defence.
And Sathan 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.
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For here we may know the necessity of daily teaching, since we neede daily to be renued in knowledge. 2. For great reproofe of that negligence is euery where to be found, in omission of hearing or reading the Scripture,
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,
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or vsing of other priuate helpes for knowledge. 3. For instruction, for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others,
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 us And we should bear infirmities in Others,
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And therefore our Sauiour saith, he that seeth mee hath seene the Father , for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily , he did resemble and as it were expresse his owne and his fathers nature after diuers manners,
And Therefore our Saviour Says, he that sees me hath seen the Father, for the fullness of the godhead which was in the son being united and as it were imprinted on the Flesh bodily, he did resemble and as it were express his own and his Father's nature After diverse manners,
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And then falling from God by sinne, hee recouers the renuing of the Image of God, by grace and effectuall calling in Iesus Christ, that this may bee more fully vnderstood, we must know that man is the Image of God, either considered more strictly as a superiour, or more generally as man.
And then falling from God by sin, he recovers the renewing of the Image of God, by grace and effectual calling in Iesus 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.
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As a Superiour man is said to be Gods Image in Scripture two waies chiefly, 1. As a husband and so in the familie the Apostle calls him, the Image and glory of God . 2. As a Magistrate,
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. 2. As a Magistrate,
For this Image of God here mentioned, is that likenesse of God, which by the spirit of grace is wrought in euery one of the faithfull after their calling.
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.
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and imprinted in the nature and obedience of man. Two things I principally propound to he 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 imprinted in the nature and Obedience of man. Two things I principally propound to he 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,
But now when Christians taught out of the word, conceiue of God according to the descriptions of the word, that is not after the likenesse of any creature,
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,
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but in a way of apprehending of God in the humane nature of Christ, or otherwise according to his nature or properties, in some true measure, this Idaea or forme of God,
but in a Way of apprehending of God in the humane nature of christ, or otherwise according to his nature or properties, in Some true measure, this Idaea or Form of God,
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For to conceiue a likenesse of God is not vnlawfull, but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull.
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.
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He saith not hee that seeth my soule, nor indeed could the soule be seene. 3. When the Lord prohibiteth the shedding of mans bloud, he yeeldeth this reason,
He Says not he that sees my soul, nor indeed could the soul be seen. 3. When the Lord prohibiteth the shedding of men blood, he yields this reason,
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and so the example of the world which was in God from all eternity, is as it were briefly and summarily exprest by God in mans body. 2. There is none of our members almost but they are attributed to God in Scripture,
and so the Exampl of the world which was in God from all eternity, is as it were briefly and summarily expressed by God in men body. 2. There is none of our members almost but they Are attributed to God in Scripture,
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and the other that they might be as it were certaine types or resemblances of some of the perfections of God. 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne.
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 does the horn in the lanthorn.
for in these he resembleth in some manner those glorious and blessed attributes of God. 4. Man is after Gods Image, in respect of sanctity of actions, in that hee is holy as he is holy,
for in these he resembles 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,
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and in knowing and approuing of things as God approues or knowes of them, it is plaine man resembles God in louing and shewing kindnesse to his enemies but generally by holinesse of cariage man doth resemble God, I meane in the creation did so,
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 but generally by holiness of carriage man does resemble God, I mean in the creation did so,
Lastly man beares the Image of God in his soueraignty of dominion, and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth,
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,
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Now for the differences of Gods Image, first that Image of God in man and the Image of God in Christ differs in two things. 1. Christ was the substantiall Image of the father,
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 personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides.
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.
for they are wholy spirituall, and in action, they performe Gods will with greater glory and power. 2. They are free from all humane necessities euer since their creation. 3. They enioy the vision of glory in the presence of glory in heauen, in a manner peculiar to their place and natures.
for they Are wholly spiritual, and in actium, they perform God's will with greater glory and power. 2. They Are free from all humane 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 nature's.
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 haue.
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.
after the image of God, whereas now grace will not be propagated. 4. His obedience was charged with the obseruation of the tree of life and of good and euill.
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.
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1. Faith. 2. Godly sorrow. 3. The cohabitation of the flesh. 4. A feeblenesse and defect in the measure of grace. 5. A peculiar kinde of inhabitation of the spirit of Christ.
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.
it is a greater fauour, then if they had resembled the noblest Princes that euer were on earth, no all the carnall men on earth in all their glory, cannot reach to that absolutenesse of excellencie, that is in one of the poorest of Gods seruants. 2. Since the seat of this glorious resemblance of God is in the heart, it should teach vs especially to looke to our hearts,
it is 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 God's 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,
the deuill desires no more aduantage, then to haue libertie to erect in the heart houlds for euill thoughts and sensuall desires. 3. If it should be our glory to be fashioned after the image of God,
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,
or after the wills and humors of men . 3. How are we bound vnto God for this vnsearchable loue, that is pleased to restore vnto vs this diuine gift through the Gospell of Iesus Christ.
or After the wills and humours of men. 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 Iesus christ.
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that Adam was not to be considered as a singular man, but as he sustained the person of all mankinde, else how could we be said to bee created after Gods image;
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 therefore they are grossely deceiued, that thinke God must needes saue them, because hee made them. 3. That the Lord would haue the doctrine of the worke of Creation to be remembred,
and 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 the image of Christ in vs? I answer, that to be fashioned after the image of Christ, hath two things in it more then is properly in conformitie to Gods image,
and the image of christ in us? I answer, that to be fashioned After the image of christ, hath two things in it more then is properly in conformity to God's image,
& stand so much vpon it to diuert the people from the sound care of reformation of life, by filling their heads with questions and vaine wrangling about the law,
& stand so much upon it to divert the people from the found care of Reformation of life, by filling their Heads with questions and vain wrangling about the law,
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Lastly, Magistrates in the administration of Iustice, should resemble this absolutenesse of God, so as no respect of persons, poore or rich, friends or foes, strangers or home-borne should carry them besides the iust regard of the cause .
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 homeborn should carry them beside the just regard of the cause.
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] And so he is, 1. In respect of the vnion of the mysticall body, as it is hee in whom euery one that is a new creature is considered to be and consist.
] 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.
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Euery conuert, is created in Christ Iesus . 2. In respect of sufficiencie, a man needs no more then Christ, hee onely may suffice, the whole compleatnesse of saluation is in Christ. 3. In respect of efficiencie: if wee looke vpon the benefits conferred vpon all Christians by Christ, he makes a amends for all wants, he is in steed of liberty to the seruant,
Every convert, is created in christ Iesus. 2. In respect of sufficiency, a man needs no more then 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 amends for all Wants, he is in steed of liberty to the servant,
1. Vnto vs therefore there should bee one Lord, euen the Lord Iesus Christ . 2. All sorts of men should striue by all meanes to set out and shew Christ onely. Ministers should reach Christ only.
1. Unto us Therefore there should be one Lord, even the Lord Iesus christ. 2. All sorts of men should strive by all means to Set out and show christ only. Ministers should reach christ only.
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if the Lord haue giuen vs Christ, he hath done enough for vs, though it be sure that with him hee will giue vs all things also. 4. This may greatly reproue the wonderfull stupidity of men, that are so taken vp with admiration of these outward priuiledges,
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,
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and countenance of friends, and the pleasures of life, if when he came into Gods sight hee might haue no acceptance for his soule? If Christ bee all things,
and countenance of Friends, and the pleasures of life, if when he Come into God's sighed he might have no acceptance for his soul? If christ be all things,
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For first, are they afflicted in conscience, vnder the sence of Gods anger, and their owne sinnes? Why, he is the propitiation for their sinnes, hee is the end of the Law for them, yea all that the Law can require of them:
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, he is the end of the Law for them, yea all that the Law can require of them:
why, he sitteth at the right hand of God, to see that nothing be laid to their charge, he maketh intercession for them, and for the stings of this ould serpent, hee is a continuall brasen serpent, they may but looke vpon him and be healed.
why, he Sitteth At the right hand of God, to see that nothing be laid to their charge, he makes Intercession for them, and for the stings of this old serpent, he is a continual brazen serpent, they may but look upon him and be healed.
Yea hee was tempted himselfe that hee might succour them that are tempted, and his power dwelleth in them, to be manifested in their weakenesse, and hee came into the world of purpose, to dissolue the worke of the Deuill.
Yea he was tempted himself that he might succour them that Are tempted, and his power dwells in them, to be manifested in their weakness, and he Come into the world of purpose, to dissolve the work of the devil.
Thirdly, are they dismaide with the sense of their own weaknesses and ignorances? why, they haue such an high Priest as is touched with their infirmities, and knowes how to haue compassion on the ignorant, he will not breake the bruised reed, nor quench the smoaking flaxe .
Thirdly, Are they dismayed with the sense of their own Weaknesses and ignorances? why, they have such an high Priest as is touched with their infirmities, and knows how to have compassion on the ignorant, he will not break the Bruised reed, nor quench the smoking flax.
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Fourthly, are they pressed with outward troubles? Why, Christ is the merit of their deliuerance from this present euill world, hee is the sanctification of their crosses,
Fourthly, Are they pressed with outward Troubles? Why, christ is the merit of their deliverance from this present evil world, he is the sanctification of their Crosses,
He is a husband to the widow, and a father to the fatherlesse, and as the shadow of the rocke in a weary land, to them that are persecuted and driuen to and fro, by the hot rage of euill men.
He is a husband to the widow, and a father to the fatherless, and as the shadow of the rock in a weary land, to them that Are persecuted and driven to and from, by the hight rage of evil men.
for he hath ouercome death for them, he hath opened the way to heauen, he hath destroyed him that had power ouer death, hee hath freed them from the wrath to come, he hath begotten in them a liuely hope of a happy issue from the passage of death, he is the first borne of the dead, and hee will be the resurrection and the life vnto them .
for he hath overcome death for them, he hath opened the Way to heaven, he hath destroyed him that had power over death, he hath freed them from the wrath to come, he hath begotten in them a lively hope of a happy issue from the passage of death, he is the First born of the dead, and he will be the resurrection and the life unto them.
What shall I say, but conclude with the Apostle, Christ is in life and death aduantage , onely that Christ may be all in all to vs, we must heare him, we must beleeue in him, wee must deny our selues,
What shall I say, but conclude with the Apostle, christ is in life and death advantage, only that christ may be all in all to us, we must hear him, we must believe in him, we must deny our selves,
The speciall rules giue in charge the exercise of nine graces, and in the setting downe of these rules I obserue. 1. The Motiues to perswade to the obseruation of them, and they are three;
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;
Some of them haue their greatest praise in prosperitie principally, as mercy kindnesse, meeknes, humblenesse of minde, some of them concerne the times of aduersitie principally,
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 clemencie in forbearing and forgiuing. Some indifferently belong to all times, as loue, peace, thankefulnesse, or amiablenesse, ver. 14.15. Now from the coherence imported in the word (therefore) diuers things may be noted.
as long-suffering and clemency in forbearing and forgiving. some indifferently belong to all times, as love, peace, thankfulness, or amiableness, ver. 14.15. Now from the coherence imported in the word (Therefore) diverse things may be noted.
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1. In that he prescribes the mortification of vices, before the exercise of graces, it shewes that till vice be mortified, grace will not grow nor prosper, the true reason why many men thriue no better in the gift of Gods spirit, is because they are so little and so sleightly in confessing and bewailing of their corruptions of heart and life.
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 slightly in confessing and bewailing of their corruptions of heart and life.
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for the attaining and exercise of euery holy needfull grace and dutie, he that hath true experience of the beginning of any true grace, hath a true desire,
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,
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4. If this (therefore) carry vs to the former verse, then we are informed, that our indeauour after mercy, meeknesse, patience, loue, peace or the rest, will neuer want acceptation with God.
4. If this (Therefore) carry us to the former verse, then we Are informed, that our endeavour After mercy, meekness, patience, love, peace or the rest, will never want acceptation with God.
and also in respect of election in time, for the Lord hath in his eternall counsell chose them in Christ, to the obtaining of saluation to the praise of his grace .
and also in respect of election in time, for the Lord hath in his Eternal counsel chosen them in christ, to the obtaining of salvation to the praise of his grace.
when he beginnes once to discouer his euerlasting choise of them, the Lord doth euer after auouch them for his peculiar people, to make them high in praise and in honour .
when he begins once to discover his everlasting choice of them, the Lord does ever After avouch them for his peculiar people, to make them high in praise and in honour.
The Lord will helpe them and comfort them in all strife, he will be a wall of fire round about them, and the glory in the middest of them, the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth .
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.
But who can count their priuiledges, no tongue of men or Angels are able to doe it, which since it is so, we should take vnto vs continually the words of the Psalmist,
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 visite mee with thy saluation, that I may see the felicitie of thy chosen, and reioyce in the ioy of thy people, and glory with thine inheritance .
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.
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Especially wee should labour to make our calling and election sure , for then we shall be safe, in as much as thereby an entrance is ministred vnto vs, into the kingdome of Iesus Christ.
Especially we should labour to make our calling and election sure, for then we shall be safe, in as much as thereby an Entrance is ministered unto us, into the Kingdom of Iesus christ.
First with the Apostle Paul, They that receiue the Gospell in power and much assurance, with ioy in the holy Ghost though it should bee with much affliction .
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.
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And with the Apostle Peter, such as to whom God hath giuen precious promises, and such as flie the corruptions of the world through lust, that ioyne vertue with their faith,
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,
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and knowledge, and temperance, & patience, & godlinesse, and brotherly kindnesse and loue Lastly if wee be comforted in our election, we should then labour to inflame our hearts out of the sense of this euerlasting goodnesse of God,
and knowledge, and temperance, & patience, & godliness, and brotherly kindness and love 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,
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For they are holy, 1. in the head. 2. In their lawes. 3. In their Sacraments, in respect of which they are sacramentally holy. 4. By imputation. 5. By hope , of that consummate holinesse in heauen. 6. In their calling, so they are Saints by calling . 7. As they are Temples of the holy Ghost.
For they Are holy, 1. 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, of that consummate holiness in heaven. 6. In their calling, so they Are Saints by calling. 7. As they Are Temples of the holy Ghost.
Holinesse is essentiall to a childe of God, Gods elect are holy, this is euery where proued in Scripture , I will not stand vpon it, only for instruction, let vs from hence obserue.
Holiness is essential to a child of God, God's elect Are holy, this is every where proved in Scripture, I will not stand upon it, only for instruction, let us from hence observe.
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But may some one say, seeing no man is without his thousands of sinnes, and infirmities, what must wee doe that we may haue comfort, that we are holy in Gods account, being so many waies faultie in our natures and actions? For answere hereunto, wee must know that there be foure things which if a man do attaine vnto,
But may Some one say, seeing no man is without his thousands of Sins, 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 nature's and actions? For answer hereunto, we must know that there be foure things which if a man do attain unto,
Iustice as well as Piety, holy times as well as holy things, inward obedience as well as outward, secret obedience as well as open, auoyding lesser sinnes as well as greater. 3. If a man be sincere in the vse of the meanes that make a man holy, preparing his heart to seeke God in them, esteeme them as his appointed food, mourning for want of successe desired, endeauouring to profit by euery ordinance of God,
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,
as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God, they would finde full incouragement to all grace and dutie:
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:
Againe, he loues first, hee loues before he be loued, he loued vs when wee hated him, he chose vs when we did not chuse him. 3. Gods loue is wonderfull tender, which will appeare if wee consider that he is not onely gracious, but mercifull, slow to anger, of much kindnesse, and repenteth him of the euill . 4. Gods loue is naturall, not forced,
Again, he loves First, he loves before he be loved, he loved us when we hated him, he chosen 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. 4. God's love is natural, not forced,
and therefore he is said to quiet himselfe in his loue , and himselfe loueth mercy . Lastly, his loue is an euerlasting loue , where hee loueth, he loueth to the end .
and Therefore he is said to quiet himself in his love, and himself loves mercy. Lastly, his love is an everlasting love, where he loves, he loves to the end.
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And therefore we should labour to know the loue of God to our selues, euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse, as here it is.
And Therefore we should labour to know the love of God to our selves, even to be particularly assured that we Are God's Beloved or Else this could not be a motive to holiness, as Here it is.
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And doth the Lord loue vs, and shall not we striue to shew our loue to him againe? Euen by louing his word, glory, children, presence and commandements. Lastly;
And does the Lord love us, and shall not we strive to show our love to him again? Eve by loving his word, glory, children, presence and Commandments. Lastly;
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and so must be put on as the King doth his crowne, or the Prince elected his robes, it is also true that for safety these graces are as armour to defend vs against the allurements of the world,
and so must be put on as the King does 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,
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Besides these graces are required in vs as the ornaments of a renued estate, and so are to be put on as the new baptized was said to put on his new garments.
Beside these graces Are required in us as the Ornament of a renewed estate, and so Are to be put on as the new baptised was said to put on his new garments.
They euery day remember to put on apparell on their backes, but scarce any day thinke of putting on vertue for their hearts? Oh when thou seest thy naked body clothed, shouldst thou not remember that thy soule in it selfe more naked then thy body, had need of clothing also? Oh the iudgement that abides many a man and woman,
They every day Remember to put on apparel on their backs, but scarce any day think of putting on virtue for their hearts? O when thou See thy naked body clothed, Shouldst thou not Remember that thy soul in it self more naked then thy body, had need of clothing also? O the judgement that abides many a man and woman,
how excessiuely carefull are they to trimme the body, and yet are excessiuely carelesse of trimming their soules, that haue so many gownes for their backes, that they haue neuer a grace for their hearts:
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:
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for either they want diuers parcels of this holy raiment, or else they are not well fitted on them, they hang so loose many times, there is little comelinesse or warmth by their wearing of these graces.
for either they want diverse parcels of this holy raiment, or Else they Are not well fitted on them, they hang so lose many times, there is little comeliness or warmth by their wearing of these graces.
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and expressing the power of them in conuersation, as plainely as we shew the garments on our backes, resoluing that these vertues will be our best ornaments,
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 Ornament,
1. That mercy is of more sorts then one, therefore he saith mercies, one mercy will not serue the turne, hee that hath true mercy hath many mercies, or waies to shew mercy:
1. That mercy is of more sorts then one, Therefore he Says Mercies, one mercy will not serve the turn, he that hath true mercy hath many Mercies, or ways to show mercy:
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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 thy mercy is to admonish or correct. Thy mercy towards him, in respect of his passion or sufferings, is either in words and so it is consolation, or in Deeds,
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2. Mercies, notes that it is not enough to be mercifull once or seldome, but we must be much in the workes of mercy, seldome mercy will be no better accepted with God,
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,
What shall I say? mercy rewards our owne soules , assures vs of forgiuenesse of sinnes , makes the heart cheerefull and stedfast , It shewes vs life, righteousnesse, and glory ;
What shall I say? mercy rewards our own Souls, assures us of forgiveness of Sins, makes the heart cheerful and steadfast, It shows us life, righteousness, and glory;
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as magistrates must not spare where God will punish, for this is euery where a monstrous wickednesse in carelesse magistrates, vnder the pretence of mercy they spare the punishment of drunkenesse, whoredome,
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,
It is a wonder that many Magistrates should euer go to heauen, they are guiltie of so much bloud and wickednesse, by not executing the Iudgement of God,
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,
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and to whom, and how he shewes mercy, the true mercifull man doth measure his affaires by iudgement . 2. Thy mercy must be speedy mercie, thou must not say go and come againe to morow,
and to whom, and how he shows mercy, the true merciful man does measure his affairs by judgement. 2. Thy mercy must be speedy mercy, thou must not say go and come again to morrow,
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and that monstrous vnmercifulnes that euery where abounds amongst men, we may complaine that mercifull men are perished, or if mercy get into the hearts of some it is like the morning dew, it is quickly dried vp.
and that monstrous unmercifulness that every where abounds among men, we may complain that merciful men Are perished, or if mercy get into the hearts of Some it is like the morning due, it is quickly dried up.
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And is there not tithing of Mint, and Cummin, and Annis, while the waightier things of the Law are let alone? It is no mercy to spare idle and scandalous and Idoll-shepheards.
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.
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What should I speak of particulars? there is vnmercifulnesse euen in the lender, there is no borrowing vnlesse thou wilt be a seruant to him that lendeth .
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 dares.
Oh what summes of money are spent vpon haukes, houndes, cockes, beares, players, whores, (for I may well ioyne them together) gaming, drinking, apparell, feasting, &c. which should be profitably spent vpon the necessities of the poore.
O 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.
and the Lord takes the wrong as done vnto himselfe , their cry shall not bee heard, nor their fasting nor sacrifice accepted, and God will spoile their soules, and iudgement mercilesse shall be to them that shew no mercy .
and the Lord Takes the wrong as done unto himself, their cry shall not be herd, nor their fasting nor sacrifice accepted, and God will spoil their Souls, and judgement merciless shall be to them that show no mercy.
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Now Christian curtesie or goodnesse hath in it these things. 1. It salutes willingly . 2. It is faire and amiable in conuersing, not harsh, sullen, crabbed, intractable, clownish, desperate, scornefull, hard to please, churlish,
Now Christian courtesy or Goodness hath in it these things. 1. It salutes willingly. 2. It is fair and amiable in conversing, not harsh, sullen, crabbed, intractable, clownish, desperate, scornful, hard to please, churlish,
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& sometimes it yeelds to their affections, it will sometimes part with right for peace sake, it will forgiue . 4. In the praises or happinesse of others it is without enuy. 5. It is easie to liberalitie and preuents. 6. It loues brotherly fellowship.
& sometime it yields to their affections, it will sometime part with right for peace sake, it will forgive. 4. In the praises or happiness of Others it is without envy. 5. It is easy to liberality and prevents. 6. It loves brotherly fellowship.
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Certainely the failings of the best of vs may much abase vs, and the knowledge of it that God requires it should teach vs to make conscience of it by praier and holy striuing with our natures to endeauour to expresse this fairenesse and kinde conuersing,
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 nature's to endeavour to express this fairness and kind conversing,
since religion requires curtesie as well as piety, wee should labour to be vnrebukeable therein also, especially we should put on this vertue in vsing meanes to winne others to the truth.
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.
or the reioycing at the euills 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,
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,
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nor hath it an opennes in vnaduised communicating of secrets to all, nor a lightnesse of familiarity in contracting an inward friendship, without due respect of the disposition and conuersation of the parties. Thus of kindnesse.
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.
for wicked men to compasse their ends can humble themselues to hell p. Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body;
for wicked men to compass their ends can humble themselves to hell p. Nor is it a will-worship when a man by voluntary Religion Layeth hard things upon his body;
thus it was no humilitie, to forbeare toucing, tasting, handling, or vpon pretence of vnworthinesse to imploy the Kings sonne, to bring in mediation of Angels or Saints, as inferiours in the court .
thus it was no humility, to forbear toucing, tasting, handling, or upon pretence of unworthiness to employ the Kings son, to bring in mediation of Angels or Saints, as inferiors in the court.
towards God it keepes a man lowly in the vse of the meanes, and hath a continued feare and awfull sense of Gods presence and stands not at it to bee accounted vile for the seruice of God .
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 and Stands not At it to be accounted vile for the service of God.
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but contrariwise, it makes a man go before in giuing honour, and not to thinke much to equall himselfe with them of the lower sort , reioycing in the loue of a poore Christian,
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, rejoicing in the love of a poor Christian,
And contrariwise this may shew vs the hatefulnesse of pride, &c. the more the Lord stands vpon humblenes of minde, the more it imports he abhorres pride:
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:
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And towards men pride is discouered diuers waies, as by oppugning the fame of the best men, by the singularitie of conceit of worth aboue others, either for place or gifts, by bragging and boasting by vaine ioyes, by new fanglenesse in apparell, by striuing for offices,
And towards men pride is discovered diverse 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 fangleness in apparel, by striving for Offices,
and highest places, yea, there is a spirituall pride in euery grace and holinesse. Now contrarie hereunto is that humilitie God requires in this place.
and highest places, yea, there is a spiritual pride in every grace and holiness. Now contrary hereunto is that humility God requires in this place.
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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 indispensibly required that it should be put on, let vs stirre vp our hearts as to seeke righteousnesse,
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 Indispensibly required that it should be put on, let us stir up our hearts as to seek righteousness,
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As namely, wee should take heede of lust, and malice, and couetousnesse, and contention: For these things will wonderfully disturbe the heart, and fill it maruellously with perturbations;
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 marvellously with perturbations;
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For meekenesse would much auaile vs in the profit and power of the word , and God hath promised to water this grace with secret ioyes, and easefull refreshings n.
For meekness would much avail us in the profit and power of the word, and God hath promised to water this grace with secret Joys, and easeful refreshings n.
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Long suffering ] By Long-suffering is meant, as I take it, First, an vnwearied firmenesse of heart, holding out vnder all crosses, tentations, oppositions &c. The minde not being easily broken, put out, confounded, discouraged, distempered,
Long suffering ] By Long-suffering is meant, as I take it, First, an unwearied firmness of heart, holding out under all Crosses, tentations, oppositions etc. The mind not being Easily broken, put out, confounded, discouraged, distempered,
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There is a long-suffering in our carriage toward others, in regard of their reformation, and so we should suffer long in hope of the conuersion of the wicked :
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:
and in expecting the reformation of infirmities in Gods children, whom wee loue and admonish . And this is the praise of Christian loue, that it doth suffer long .
and in expecting the Reformation of infirmities in God's children, whom we love and admonish. And this is the praise of Christian love, that it does suffer long.
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Onely we must know there is great difference between enduring long and long-suffering; for true Christian long-suffering is accompanied not onely with patience, but with diligence, and ioyfulnesse,
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, and joyfulness,
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Of Long-suffering before. 1. Of Clemencie in this verse, where two things may be noted: 1. the duty required: 2. the reason rendred for the vrging of the dutie.
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.
nor a shunning of their company, nor yet a swallowing downe of all sorts of iniuries, committed with an high hand, without acknowledgement or satisfaction.
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.
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But out of clemencie to forbeare others, hath in it such things as these. 1. A freedome from the thirst of reuenge. 2. A bearing with the infirmities of others, which may be performed two waies;
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 couering them, and not blazing them abroad, if they be secret. And secondly, by silence, in not reprouing them when they faile meerely in frailty.
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.
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Againe, forbearance is varied from the consideration of time, for in some things we must forbeare euer, neuer taking notice of the infirmities or wrongs as in some weakenesse that are by meere ouersight,
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,
The consideration thereof serues greatly for the reproofe of that wretched distemper in many that professe the same faith and hope, prouoking one another,
The consideration thereof serves greatly for the reproof of that wretched distemper in many that profess the same faith and hope, provoking one Another,
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Is it not heere an expresse charge that wee should forbeare one another? Haue we not heere the example of Christ who did so, who might haue had a thousand fold more iust reason to vpbraid, censure,
Is it not Here an express charge that we should forbear one Another? Have we not Here the Exampl of christ who did so, who might have had a thousand fold more just reason to upbraid, censure,
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Are they not fellow-members, coheires, fellow-citizens, partakers of the same afflictions, are they not brethren, &c. Besides is not this also a constant iustice, that they that iudge, are iudged; they that censure, are censured;
are they not Fellow members, coheirs, fellow-citizens, partakers of the same afflictions, Are they not brothers, etc. Beside is not this also a constant Justice, that they that judge, Are judged; they that censure, Are censured;
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and doth not this enuying, and iangling, giue occasion of reioycing to aduersaries? Doth it not many times so transforme Christians, that it makes them very like wicked men,
and does not this envying, and jangling, give occasion of rejoicing to Adversaries? Does it not many times so transform Christians, that it makes them very like wicked men,
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when they grow so distempered that they reuile their owne mothers sonnes ? In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons, such as this.
when they grow so distempered that they revile their own mother's Sons? In the fifth to the Galatians the Apostle urges this reproof by diverse Reasons, such as this.
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Now that we may attaine this forbearing, euen to be rightly ordered towards the infirmities, or wrongs of others, we must labour to get more Christian loue of others;
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;
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for when we seeme to our selues, to be somthing deceiuing our selues, we are ready with intemperance, to apprehend supposed indignities when none are offered .
for when we seem to our selves, to be something deceiving our selves, we Are ready with intemperance, to apprehend supposed indignities when none Are offered.
Or if thou must needs speak, then speake the words of admonition, euen Gods words, if thou be sure they haue sinned, insteed of thine owne vaine, and passionate vpbraidings, or reproches, or censures.
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 upbraidings, or Reproaches, or censures.
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Forgiuing ] The word signifies sometimes to giue , sometimes to giue freely , sometimes to remit freely the punishment , sometimes to deliuer vp for fauour,
Forgiving ] The word signifies sometime to give, sometime to give freely, sometime to remit freely the punishment, sometime to deliver up for favour,
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Sol. This sin also was a trespasse against them. 1. As it was a scandall. 2. As it might cause them and their profession to be euill spoken of, for his sake:
Sol. This since 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 of, for his sake:
The word rendred quarrell, signifies a complaint, certainely it is a great weakenesse, to be vpon euery occasion complaining of the wrongs are done vs,
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,
so should those that are heads of the common-wealth, or familie, carry themselues so, as by their examples to direct aswell as by their precept, not onely shew what to do by commanding,
so should those that Are Heads of the commonwealth, or family, carry themselves so, as by their Examples to Direct aswell as by their precept, not only show what to do by commanding,
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Answ. Because the conscience is soone perswaded in the generall, that the rest are good, as humilitie, meeknesse, &c. But now wee are wonderfully hardly perswaded to forgiue.
Answer 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.
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Answ. Remission of sinnes is attributed to Christ. 1. As the meritorious cause of forgiuenesse. 2. Because he applies it. 3. Because the Christian in his name sues out the pardon of his sinnes, and by him procures forgiuenesse.
Answer 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.
Thirdly, nothing was too deare to Christ to merit or confirme his forgiuenesse, therefore he shed his owne bloud, he stood not vpon his profit, or his ease.
Thirdly, nothing was too deer to christ to merit or confirm his forgiveness, Therefore he shed his own blood, he stood not upon his profit, or his ease.
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and all these wayes should we imitate Christ. Lastly, obserue here the certainty of assurance: For if a man did not certainely, and infallibly know, that Christ did forgiue him,
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,
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VERS. 14. And aboue all these put on loue, which is the bond of perfectnes. THE vertues that ought to raigne at all times, are loue, peace, and thankfulnesse.
VERS. 14. And above all these put on love, which is the bound of perfectness. THE Virtues that ought to Reign At all times, Are love, peace, and thankfulness.
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and therefore we should get loue that we might be mercifull, humble, &c. And so it would import that we should get loue, that we might approue our selues, that these are not meere complements,
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 our selves, that these Are not mere compliments,
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It is naturall loue for a man to loue himselfe, his parents, kinred, &c. Tis ciuill loue that is framed in vs by the lawes of men, by authoritie from God, whereby we are brought not to violate the rules of iustice, or society:
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:
and we loue the word of God , and in aduersitie we runne first to God for help, denying our selues to bring glory to God, subiecting our wills to his will, glorying in the hope of his mercy;
and we love the word of God, and in adversity we run First to God for help, denying our selves to bring glory to God, subjecting our wills to his will, glorying in the hope of his mercy;
and to obey his commandements , and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies, or brotherly loue of Gods children;
and to obey his Commandments, and beside Kindnesses from God will wonderfully inflame us and content us The love to men is love of enemies, or brotherly love of God's children;
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Christians are bound to loue their very enemies, and this kind of loue must be put on as well as the other, onely let vs aduisedly consider what the loue of enemies hath in it.
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.
this is a fire kindled by the sanctifying spirit of God , this was intended in our election , this proues our faith , this nourisheth the mysticall body of Christ , this loue is without dissimulation , it is diligent & labouring loue , it is harmeles and inoffensiue , it woundeth not by suspitious prouocations or scandals , it is not mercenarie,
this is a fire kindled by the sanctifying Spirit of God, this was intended in our election, this Proves our faith, this Nourishes the mystical body of christ, this love is without dissimulation, it is diligent & labouring love, it is harmless and inoffensive, it wounds not by suspicious provocations or scandals, it is not mercenary,
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and so it is an Hebraisme; for all vertues are not as it were collected in loue, all other vertues will soone be vnloosed, vnlesse they be fastned in loue;
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;
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And this may wonderfully also shame vs for those defects are found in vs. It may greatly reproue in vs that coldnesse of affection that is euen in the better sort,
And this may wonderfully also shame us for those defects Are found in us It may greatly reprove in us that coldness of affection that is even in the better sort,
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The dutie in these words, let the peace of God rule in your hearts, where I consider the nature of the vertue, peace: the author of it, God: the power of it, let it rule: the seat or subiect of it, in your hearts: the reason of it is double,
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,
Hence Christ is said to be our peace , Prince of peace , Lord of peace . Secondly, because he sends his messengers to proclaime it, and invite men to it .
Hence christ is said to be our peace, Prince of peace, Lord of peace. Secondly, Because he sends his messengers to proclaim it, and invite men to it.
First, when it ouerswayes doubts and tentations, establishing the heart in the confidence of the assurance of Gods loue in Christ, which is when a man can say as the Apostle did, I am perswaded neither principalities nor powers,
First, when it oversways doubts and tentations, 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,
The vse of this may serue for reproofe of that lamentable securitie, that is in most men about their inward peace with God, not onely that most men wretchedly procrastinate through the hardnesse of their hearts, refuse peace in the season when God offers peace,
The use of this may serve for reproof of that lamentable security, that is in most men about their inward peace with God, 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 confirme themselues in this presumption, that they are in Gods fauor, when indeed they are not.
and Beseecheth them to be reconciled, but also for that the most men confirm themselves in this presumption, that they Are in God's favour, when indeed they Are not.
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It was the fault of some Prophets , and is too common a fault of many Ministers, to cry peace, peace, when there is no peace, by reason of the sinnes men liue in without repentance.
It was the fault of Some prophets, 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.
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Iehu could say, what peace so long as the whoredomes and witchcrafts of their mother Iesabel remaine? So may not we say, what peace can there be vnto men, (though the world struggle and gainesay) so long as lip-seruice, swearing, prophanation of the Sabboth, bloud, drunkennesse, whoredome, contempt of the word &c, doe so much abound without amendment?
Iehu could say, what peace so long as the whoredoms and witchcrafts of their mother Jezebel remain? So may not we say, what peace can there be unto men, (though the world struggle and gainsay) so long as lip-seruice, swearing, profanation of the Sabbath, blood, Drunkenness, whoredom, contempt of the word etc., do so much abound without amendment?
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and wicked life, and so tithe minte and cummin, as not to neglect the weightier things of the law, especially if they would more disgrace flatterers and slanderers, that imploy their whole might to make the breach worse.
and wicked life, and so tithe Mint and cummin, as not to 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.
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Politicall peace is either priuate, and so it is a rest from suites and quarrels: Or publike, and so it is a rest from warres, and rebellions, and tumults.
Political peace is 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.
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But I thinke by externall peace here is meant in generall, concord, and a quiet, harmelesse, peaceable course of conuersing with men in all our cariage.
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.
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yet men must euer remember so to seeke peace as to retaine truth too, peace without holinesse is but prophane rest. Thus of the dutie: the reasons follow.
yet men must ever Remember so to seek peace as to retain truth too, peace without holiness is but profane rest. Thus of the duty: the Reasons follow.
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Secondly, in speciall manner, in the word of reconciliation, that word that conuerts vs and reconciles vs, doth at the very first shew vs the very necessitie and worth of peace;
Secondly, in special manner, in the word of reconciliation, that word that converts us and reconciles us, does At the very First show us the very necessity and worth of peace;
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This confutes their folly, that say forwardnesse in religion makes men turbulent; most wretchedly do prophane men sinne against Gods people in that aspersion:
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:
and one heart, and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter. Thus of Peace. Thankfulnesse followes.
and one heart, and so live in peace that the God of love and peace may be with us But of this mystical Union in the former Chapter. Thus of Peace. Thankfulness follows.
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This thankfulnes hath in it principally gratitude, that is, thanks in words, yet it may containe also gratuities, that is, tokens of good will, whereby we indeuour indeed to recompence good for good.
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.
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2. That out of pride he wax not conceited by complaining of vnthankfulnesse, for the meere want of manner or measure he expects, where he might see it comes not of ingratitude,
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,
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It begets patience, yea, such patience as Christ will owne, yea such as by influence comes from Christ, by meanes of the word. 5. Clement, able to forbeare,
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 forbear,
but become by the power of the word, willing to serue one another in loue, yea to abide the labour of loue, noted by mattockes and sithes. No worke so base,
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 Paths. No work so base,
and if our seruant and children in their cariage be disordered, we should bring them to Gods house, that there they may be framed to a greater care of their behauiour in our house. Thus of the Coherence.
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.
And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for preaching, Act. 20.7. and so it is true that wee should grow so carefull and skilfull in remembring the Sermons we heare, that our hearts should be stored with riches of that kinde.
And so it is true that we should labour that the word christ should dwell in us Sometime 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.
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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.
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.
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But to come neerer, by the word of Christ, some vnderstand the counsel• and exhortations of Christ, concerning the contemning of the world, to the intent to deuote our selues to the contemplation of heauenly things.
But to come nearer, by the word of christ, Some understand the counsel• and exhortations of christ, Concerning the contemning of the world, to the intent to devote our selves to the contemplation of heavenly things.
Some vnderstand the promises in Scripture concerning Christ, or to be had in him Some vnderstand that part of the Scripture, which Christ by his owne mouth vttered.
some understand the promises in Scripture Concerning christ, or to be had in him some understand that part of the Scripture, which christ by his own Mouth uttered.
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Fourthly, in respect of personall promulgation of it in that, in the old Testament in humane shape he appeared to declare it to Adam, Abraham, Iacob, and the Patriarkes,
Fourthly, in respect of personal Promulgation of it in that, in the old Testament in humane shape he appeared to declare it to Adam, Abraham, Iacob, and the Patriarchs,
and also by visions to the Prophets, and in the new Testament by incarnation, taking truely our nature, did by liuely voice in his owne person preach the Gospell to men.
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.
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more generall, either for information to satisfie vs concerning the hard sayings in Scripture, and the experience of the truth of that, Ioh. 8.43. viz. that wicked men cannot heare the words of Christ.
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 soueraigne maiestie, and secret excellencie of the word, and the spirituall nature of it (as the word of Christ) remoued from the sense of the carnall reason and fleshly affections of vnregenerate men.
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 serues for instruction, and that either negatiuely, or affirmatiuely. Negatiuely, the vse is, therefore take heede of sinning against the word of Christ:
And also this serves for instruction, and that either negatively, or affirmatively. Negatively, the use is, Therefore take heed of sinning against the word of christ:
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Affirmatiuely, it may teach vs foure things. 1. To receiue the word of God with all humilitie and meeknesse . 2. To receiue it with faith . 3. To glorifie the word of God :
Affirmatively, it may teach us foure things. 1. To receive the word of God with all humility and meekness. 2. To receive it with faith. 3. To Glorify the word of God:
Secondly, when we esteeme it more then the words of the greatest men. 4. To be carefull of our cariage and practise, that so the word of Christ which we professe, be not euill spoken of ,
Secondly, when we esteem it more then 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,
and therefore our fitnes and sufficiency to speake to mens consciences, comes of the immediate blessing and assistance of Christ. 4. To deliuer the word with all faithfulnesse, studying to approue themselues as the workemen of God, (seeing they deliuer the word of God) diuiding the word aright , holding fast the faithfull word of doctrine :
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 themselves as the workmen of God, (seeing they deliver the word of God) dividing the word aright, holding fast the faithful word of Doctrine:
This is the chusing of the best part , this is a signe that they are the Disciples of Christ , that they loue Christ, indeed , that they be in Christ :
This is the choosing of the best part, this is a Signen that they Are the Disciples of christ, that they love christ, indeed, that they be in christ:
The Apostle would haue vs know, that not onely Cleargy men ( Epaphras and Archippus ) but lay-men of all sorts are tyed to the studie of Scriptures. I distribute the sorts:
The Apostle would have us know, that not only Clergy men (Epaphras and Archippus) but laymen of all sorts Are tied to the study of Scriptures. I distribute the sorts:
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in your consciences to guide them to a holy manner of giuing sentence, &c. This is that which is promised to all the faithfull in the couenant of grace, Ierem. 31.33. and noted as the signe of the righteous, Psal. 37.21.
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, Jeremiah 31.33. and noted as the Signen of the righteous, Psalm 37.21.
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as with our brethren, or sisters: Say vnto wisdome, thou art my sister, &c. Pro 7.4: To note, that as in nature he is accounted a singular idiot that knowes not his owne brothers or sisters;
as with our brothers, 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 Brother's or Sisters;
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the bonds of nature (because he came out of thy loines) or the bonds of policie (because he is thy hired seruant) are too weake to inforce (of themselues) a constant, and cheerefull, and iust subiection.
the bonds of nature (Because he Come 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.
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and so it is by some rendred, richly. In the first sense it teacheth vs that wee should labour by all meanes to abound in the knowledge and vse of the word.
and so it is by Some rendered, richly. In the First sense it Teaches us that we should labour by all means to abound in the knowledge and use of the word.
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Gods statutes more deere to him then thousands of gold and siluer , and that knowledge he can get from the word out of Gods treasury, maugre the malice and power of the Deuill or euill men, he accounts more worth then rich spoiles , this may appeare in the contrary in the case of the Laodiceans .
God's statutes more deer to him then thousands of gold and silver, and that knowledge he can get from the word out of God's treasury, maugre the malice and power of the devil or evil men, he accounts more worth then rich spoils, this may appear in the contrary in the case of the Laodiceans.
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as that we dishonour it not by indiscretion, by not heeding places, times, occasions, &c. Affirmatiuely to vse the word wisely, is in the generall, especially to teach our selues. And to this end: First, to vnderstand it.
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 our selves. And to this end: First, to understand it.
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In all wisdome ] All for measure, all for diuersitie of the things knowne, all for sinceritie of the obseruation of the rules of wisdome, in the manner of entertaining the word, all wisdome, that is, all necessarie to saluation. Thus of the explication.
In all Wisdom ] All for measure, all for diversity of the things known, all for sincerity of 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.
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The first iudgment vpon the contemners of the word is, that all the comforts of the word, are vnto them as a sealed booke: so as that word which is to the faithfull a well-head of all true and sound ioy,
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 found joy,
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The second iudgement is, that when they doe for fashion, or for feare, and other ill ends come to heare the preaching of the word, they are many times slaine by the word of Gods mouth, and the Prophets euen mow downe scores, hundreds,
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, they Are many times slain by the word of God's Mouth, and the prophets even mow down scores, hundreds,
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and thousands of them, so as they are pierced and galled, smitten and buffeted with the terrors of the word, (which is only open to rebuke them) and they see that threatning many times comprehends vnder it multitudes of men.
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.
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In all which he shewes that it is not the vncharitable seueritie of Gods seruants, (for the doctrine is good to good men) but the vile prophanenes and contempt of the word in the people that made them lyable to such terrors in the word.
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.
The third iudgement is, that all ciuill praises in men that contemne the wisdome of God in the word, are singularly vile in Gods sight, Ier. 8.8.9. and he instructeth in wisdome.
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 sighed, Jeremiah 8.8.9. and he Instructeth in Wisdom.
then surely those persons must needs be in great danger, that neuer opened their dores to the word, neuer taught their children and seruants, scarse euer had a Bible in their houses:
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:
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Yea many of Gods children may be iustly rebuked in this, that they are so far from shewing that the word hath dwelt plenteously in them, that whereas for time and the plenty and power of the meanes, they might haue beene teachers, they haue need againe to be taught the very principles.
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.
See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne, it is good for worship in the temple, it is good for our affaires in the family, it is of vse in prosperity and in aduersity, it fits for the profit of all sorts of men, at all times,
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, 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,
whatsoeuer they lost, yet the iudgement or answer of God in the word preached, or by reading or conference, (which resolueth their doubts, pointeth at the meanes to redresse their corruptions, &c.) should not be wholly forgotten.
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.
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To conclude seeing the holy Ghost requires all carefull intertainement of the word, we should do that vnto it that we would do for the entertaining of some great man into our houses. 1. make cleane the roome of our hearts:
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 out hypocrisie, malice, &c. 2. When the word is come in molest it not, take heed of strange affections, passions and lusts. 3. Receiue it with ioy and expresse all the signes of ioy.
purge out hypocrisy, malice, etc. 2. When the word is come in molest it not, take heed of strange affections, passion and Lustiest. 3. Receive it with joy and express all the Signs of joy.
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Ans. Though God doe not by sudden iudgements destroy them all at once, yet hee promiseth that his curse shall secretly and insensibly eat them as the moth.
Ans. Though God do not by sudden Judgments destroy them all At once, yet he promises that his curse shall secretly and insensibly eat them as the moth.
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but it will endure for euer, &c. Thus of the vses in generall. From the particular consideration of each of the words, diuers speciall vses may be made.
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.
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Dwell. ] First, if the word must dwell with vs, it should teach vs to practise what we are here exhorted, get the word into our houses, let it so dwell with vs, that nothing sound more in a Christian house then the word: that is to liue comfortably.
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 found more in a Christian house then the word: that is to live comfortably.
What can better preserue Iacob from confusion, or his face from being pale, then if he might see his children the worke of Gods hand, framed and fitted by the word in regeneration,
What can better preserve Iacob 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,
In you. ] Secondly, in that the people are made the subiect persons to bee exhorted hereunto, it plainly confutes the opinion and practise of the Papists, that either hide the word in a strange tongue,
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,
Plenteously. ] 3. In that he requires the word should not only dwell with vs, but for measure be plenteously there, it should teach vs in practise to endeuour it:
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:
and delights . 2. Wee must auoid euill company, and say with Dauid, Away from mee all yee wicked, for I seeke Gods statutes . 3. We must striue to take away the lets of the practise of what we doe know:
and delights. 2. we must avoid evil company, and say with David, Away from me all ye wicked, for I seek God's statutes. 3. We must strive to take away the lets of the practice of what we do know:
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this Dauid cals the lifting vp of his hands to Gods Law . 4. We must exercise our selues in the word day and night, in reading, hearing, meditating, conference, propounding of doubts,
this David calls the lifting up of his hands to God's Law. 4. We must exercise our selves in the word day and night, in reading, hearing, meditating, conference, propounding of doubts,
and comparing of places, and all times, by all wayes, turning our selues into all formes to gaine knowledge. 5. We should by praier beseech God to doe two things for vs:
and comparing of places, and all times, by all ways, turning our selves into all forms to gain knowledge. 5. We should by prayer beseech God to do two things for us:
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first, to giue vs the spirit of reuelation , secondly, to giue vs larger hearts . 6. We must be thankfull for what knowledge we doe get by the meanes .
First, to give us the Spirit of Revelation, secondly, to give us larger hearts. 6. We must be thankful for what knowledge we do get by the means.
yea and so will it serue for triall to euery one in the degrees of ascending or declination euen in Gods children. 4. By the desires and secret muses of our hearts,
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,
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it shewes men haue but a little of the word in them, when euery crosse can dissolue their rest and confidence. 6. By our measure of libertie from the power and bondage of speciall corruptions . 7. By our abilitie in admonishing;
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. 7. By our ability in admonishing;
Secondly for instruction, therefore let heauen suffer violence, a Christian should be no more a weary of his paines in seeking this riches of the word,
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,
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then carnall men are of their worldly profits, yea we should pray God so to quicken vs, that wee may keepe his testimonies as wee would keepe treasure .
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.
and that the manner be plaine and familiar, as familie instruction should be, by keeping a foot publike doctrine, by conference, propounding of doubts,
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 doe vndoubtedly vnderstand. Concerning teaching, we must know that God doth teach by his spirit , by his rod ,
or instructing of the ignorant out of such places as they do undoubtedly understand. Concerning teaching, we must know that God does teach by his Spirit, by his rod,
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Admonishing. ] Man is admonished, 1. By the rebukes of the Law . 2. By the example of Scripture . 3. By the spirit of God . 4. By the conscience, in wicked men many times. 5. Men are rebuked by their owne words . 6. By the words of other men especially,
Admonishing. ] Man is admonished, 1. By the rebukes of the Law. 2. By the Exampl of Scripture. 3. By the Spirit of God. 4. By the conscience, in wicked men many times. 5. Men Are rebuked by their own words. 6. By the words of other men especially,
Quest. 1. Who may admonish? Ans. Ministers may , parents may , yea men ought not to reiect the admonitions of their wiues nay which is more, they may not despise the iudgement of their seruants .
Quest. 1. Who may admonish? Ans. Ministers may, Parents may, yea men ought not to reject the admonitions of their wives nay which is more, they may not despise the judgement of their Servants.
Not dogges and swine, Matth. 7. Not the scorner, Prou. 9 8. 4. If it be about wrongs and abuses offered to vs, either by hypocriticall friends, or open enemies:
Not Dogs and Swine, Matthew 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:
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or as men in whose mouthes are no reproofe, Psal. 38.14. 2. Affirmatiuely, in generall euery man, Act. 20.31. In particular, I instance onely in some sorts of men; we must admonish vnruly professors :
or as men in whose mouths Are no reproof, Psalm 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:
besides, ordinary wicked men that appeare not to be scorners, not onely may, but ought to be admonished, that the light may manifest their workes , that they may become sounder in the faith ;
beside, ordinary wicked men that appear not to be Scorner's, not only may, but ought to be admonished, that the Light may manifest their works, that they may become sounder in the faith;
and though this be not amongst men for the time any whit pleasing, yet the blessing of goodnesse shall come vpon them, whilest they that flatter men in their sinnes,
and though this be not among men for the time any whit pleasing, yet the blessing of Goodness shall come upon them, whilst they that flatter men in their Sins,
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and against the corruptions of mans life, and for performance of holy duties, that as we haue occasion wee may rebuke, &c. Secondly, wee must see that the manner of admonition bee right. Admonition is to be performed:
and against the corruptions of men life, and for performance of holy duties, that as we have occasion we may rebuke, etc. Secondly, we must see that the manner of admonition be right. Admonition is to be performed:
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Secondly, that if we know it to be an offence, wee must consider whether it be not of the number of those offences a wise man must hold his glory to passe by .
Secondly, that if we know it to be an offence, we must Consider whither it be not of the number of those offences a wise man must hold his glory to pass by.
Sixtly, with plainenesse, spare no words to satisfie them . Seuenthly, with compassion and tendernesse . Eighthly, with perseuerance , wee must not bee weary and discouraged, but accomplish it.
Sixty, with plainness, spare no words to satisfy them. Seuenthly, with compassion and tenderness. Eighthly, with perseverance, we must not be weary and discouraged, but accomplish it.
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Ninthly, with all authoritie , that neither our selues nor Gods ordinances be despised. In receiuing admonition we must looke to foure things. We must receiue admonition:
Ninthly, with all Authority, that neither our selves nor God's ordinances be despised. In receiving admonition we must look to foure things. We must receive admonition:
Secondly, with all humilitie, readily inclined to suspect our selues, knowing that we haue cause to say and thinke of our selues as that worthy man did, I am more foolish then any man and haue not the vnderstanding of a man in me, &c. Thirdly, with subiection and direct acknowledgement, giuing glory to God. Fourthly, with reformation, else all is in vaine.
Secondly, with all humility, readily inclined to suspect our selves, knowing that we have cause to say and think of our selves as that worthy man did, I am more foolish then any man and have not the understanding of a man in me, etc. Thirdly, with subjection and Direct acknowledgement, giving glory to God. Fourthly, with Reformation, Else all is in vain.
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not admonishing breedes dwelling suspitions, suspitions breed a very habit of misinterpretation, misinterpretation begets a lothnesse to come vnto the light to shew the reasons of dislike, this lothnesse begets a very separation in heart, separation begets a decay of loue to the meanes, decay of respect to the meanes begets a decay of zeale and gifts, and from hence there is a high way to internall or externall apostacie, or some great iudgements of God.
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 Judgments of God.
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or digge pits for their friends , or when men respect Gods person , and make the pretence of Gods cause, glory, name, &c. to be the colour for the venting of their owne particular enuy and dislike;
or dig pits for their Friends, or when men respect God's person, 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;
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It is a signe of a scorner , and that men are out of the way , it brings temporall iudgements and shame vpon them , men may also come to that horrible condition by resisting admonition, that they beeing peruerted shall goe about damned of their owne soules . Thus of the generall exhortation.
It is a Signen of a scorner, and that men Are out of the Way, it brings temporal Judgments and shame upon them, men may also come to that horrible condition by resisting admonition, that they being perverted shall go about damned of their own Souls. Thus of the general exhortation.
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The speciall exhortation concernes one part of the word, and that is the Psalmes. Which are heere to be considered. 1 In respect of matter, Psalmes, Hymnes, and Spirituall songs.
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.
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The vse is first for instruction, when we are merry to sing Psalmes , yea to account this as heauenly melodie, , a precious perfume for our chambers, a holy homage to God, the calues of our lips, yea wee should resolue against all the prophane contempt of the world, to praise God thus while we liue ,
The use is First for instruction, when we Are merry to sing Psalms, yea to account this as heavenly melody,, 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,
From hence then we may learne these things. 1 That singing of Psalmes is Gods ordinance, binding all sorts of men: Ephes. 6.19. Iam. 5.13. Psalm. 66.1.2. & 92.1. & 135.3. a part of our goodnesse, and a most comely thing. 2 That a Christian should cheefely recreate himselfe in singing of Psalmes, Iam. 5.13. God doth not allow vs other recreations to shoulder out this, as the most doe. 3 That we should sing Psalmes in our houses aswel 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 followes;
From hence then we may Learn these things. 1 That singing of Psalms is God's Ordinance, binding all sorts of men: Ephesians 6.19. Iam. 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, Iam. 5.13. God does not allow us other recreations to shoulder out this, as the most doe. 3 That we should sing Psalms in our houses aswell as our Churches both for daily exercise, Psalm. 101.1.2. and when Christians meet together: 1. Cor. 14.26. Ephesians 5.19. The manner follows;
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Thirdly, wee must sing with our hearts, not with our tongues only outwardly for ostentation: to sing with our hearts is to sing with vnderstanding , with sense and feeling.
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, with sense and feeling.
for reproofe of such as set their delight in fleshly lusts and sports, in dancing, gaming, &c. in singing of carols, ballads, filthy rimes, &c. all which delights are so farre from being spirituall, that they make our hearts farre more fleshly and carnall;
for reproof of such as Set their delight in fleshly Lustiest 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;
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THis verse containes the second generall rule to be obserued in our conuersation, and it is an exhortation to the minding of the right end in all our actions.
THis verse contains the second general Rule to be observed in our Conversation, and it is an exhortation to the minding of the right end in all our actions.
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Workes of holy and religious seruices are good but when men come to Church on the Sabboths, to make amends for their sinnes on the weeke dayes, it ceaseth to be good to them.
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 ceases to be good to them.
and therefore we should informe our selues better, and as wee would haue God to accept or blesse vs, to get good ends to our actions. Thus of the generall.
and Therefore we should inform our selves better, and as we would have God to accept or bless us, to get good ends to our actions. Thus of the general.
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as the motiue and marke of our endeuours, and that is ordered and required in these words, Whatsoeuer yee doe in word or deed, doe all in the name of the Lord Iesus.
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 Iesus.
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Secondly, as it is the end of consummation, •. that by which wee finish our workes, and that is required in these words, giuing thankes to God, euen the Father by him.
Secondly, as it is the end of consummation, •. that by which we finish our works, and that is required in these words, giving thanks to God, even the Father by him.
for intercession, nay in all wee doe, our conscience should be tied onely properly by the command of Christ, not because such great men would haue it so,
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,
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Fourthly and principally, that all be done to the glory of God in Christ, this should be the scope of all our actions , all should breathe and sauour of Christ.
Fourthly and principally, that all be done to the glory of God in christ, this should be the scope of all our actions, all should breathe and savour of christ.
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The honour and dishonour of the tongue is largely explicated, Iam. 3. But the vse is for instruction, to teach vs 1. to take heed of dishonouring Christ by our words,
The honour and dishonour of the tongue is largely explicated, Iam. 3. But the use is for instruction, to teach us 1. to take heed of Dishonoring christ by our words,
but in speciall we should take heed of words of disgrace and slander to the members of Christ, of vaine words , that boulster men vp in presumption against repentance and faith in Christ, of passionate and bitter words , of words of deceit , of the words that come from,
but in special we should take heed of words of disgrace and slander to the members of christ, of vain words, that bolster men up in presumption against Repentance and faith in christ, of passionate and bitter words, of words of deceit, of the words that come from,
to this end we should for matter learne to speake the words of clemencie , words of wisdome , words of sobrietie and truth , words of righteousnesse , wholesome words , words of eternall life ;
to this end we should for matter Learn to speak the words of clemency, words of Wisdom, words of sobriety and truth, words of righteousness, wholesome words, words of Eternal life;
for in a multitude of words cannot but be sinne, we are not able to weld aright many words. 2. That wee know and not forget Gods ten words: the ignorance of Gods ten lawes, causeth that men know not how they offend in their tongues:
for in a multitude of words cannot but be sin, we Are not able to wielded aright many words. 2. That we know and not forget God's ten words: the ignorance of God's ten laws, Causes that men know not how they offend in their tongues:
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but in the ten words of God is an absolute patterne of all vprightnesse, both of heart, speech and life. 3. That we be much and often in taking vnto vs the words of confession and praier :
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 Confessi and prayer:
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Or deedes ] D. God will haue deedes as well as words, our hands must be bound to good behauiour, and that our labours and workes may be done to Gods glory they must be done. 1. with prayer, Psalm. 9. last. 2. with warrant from the word. 3. with faith in Gods promise for the successe:
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. 1. with prayer, Psalm. 9. last. 2. with warrant from the word. 3. with faith in God's promise for the success:
wee are tied to euery good worke, to respect all Gods commandements, wee are bound to glorifie God not onely in actions of worship, but of righteousnesse too.
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, but of righteousness too.
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but if the case of such like men as these be to be suspected, how fearefully bad is their case that are so farre from making conscience of euery word and deede,
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,
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as they are to euery good worke reprobate? that are neither good at home, nor abroad, neither in worship nor life, neither to others nor to themselues. Tit. 1. vlt.
as they Are to every good work Reprobate? that Are neither good At home, nor abroad, neither in worship nor life, neither to Others nor to themselves. Tit. 1. Ult.
and euery deede. 1. Because they are neerer the courts of the great King, they liue alwaies in the presence chamber. 2. Because God hath bestowed vpon them more blessings,
and 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,
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A loose word is more noted in them then execrable blasphemy in others, they are more talked of for seeing a vaine sight then others for haunting of leud playes. 4. Because their hearts are made pure by the bloud of Christ:
A lose word is more noted in them then execrable blasphemy in Others, they Are more talked of for seeing a vain sighed then Others for haunting of lewd plays. 4. Because their hearts Are made pure by the blood of christ:
A little sinne in them much grieues Gods spirit, whereas a great sinne troubles not a wicked man that hath no spirit of God in him. 6. They are sure to haue a recompence of reward for euery good worde and worke,
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,
Vse therefore to quicken vs, to a desire to walke precisely, circumspectly, exactly, Ephes. 5.15. striuing to redeeme the time that hath been lost in the seruice of sinne and the world.
Use Therefore to quicken us, to a desire to walk precisely, circumspectly, exactly, Ephesians 5.15. striving to Redeem the time that hath been lost in the service of sin and the world.
Giuing thankes. ] Concerning our thankfulnesse to God, I consider, 1. the necessitie o• it, God will not dispense with it: therefore in Ephes. 5.20. the former rule being omitted, this is specially vrged; and 1 Thess. 5.18. this is charged vpon vs, as the will of God in Christ Iesus.
Giving thanks. ] Concerning our thankfulness to God, I Consider, 1. the necessity o• it, God will not dispense with it: Therefore in Ephesians 5.20. the former Rule being omitted, this is specially urged; and 1 Thess 5.18. this is charged upon us, as the will of God in christ Iesus.
coher. for our libertie in Christ, euen vnto outward things , for any successe or victorie ouer our corruptions of nature , in short, for all things whatsoeuer .
coher. for our liberty in christ, even unto outward things, for any success or victory over our corruptions of nature, in short, for all things whatsoever.
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or with ostentation, but with obseruation of 4. rules. 1. If we blesse, we must blesse in the spirit, i. with vnderstanding and feeling in our hearts. 2. When we giue thankes, we should doe it with such tendernesse, that our praises should awake the graces of Gods spirit to make them get life and grow.
or with ostentation, but with observation of 4. rules. 1. If we bless, we must bless in the Spirit, i. 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 stirre vp faith in Gods promise, loue to Gods glory, feare of Gods presence, hatred of our sinnes, ioy in the holy Ghost . 3. With a deepe sense of our owne vnworthinesse,
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. 3. With a deep sense of our own unworthiness,
and thus the 24 Elders are said to cast downe their crownes and fall on their face when they praised God, Reu. 4.9 10. and 7.12. Luk. 17.4. By all meanes.
and thus the 24 Elders Are said to cast down their crowns and fallen on their face when they praised God, Reu. 4.9 10. and 7.12. Luk. 17.4. By all means.
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euen making it our daily sacrifice. 2. To humble vs vnder our vnthankfulnesse for grace, knowledge, the word, fellowship in the Gospell, and all kindes of blessings;
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;
Let those remember that men are said then to eat to God, when they giue thanks, Rom. 14.6. To whom then doe they eat that giue not thankes? Certainly not to the Lord.
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.
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that had but the glimmering light of nature to guide them, and read their lessons only in the booke of Gods workes, what shall become of vs in the day of the Lord, that haue the light of Scripture, of the Gospell, of the Spirit, of the Sacraments,
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 fauours bestowed vpon vs? Vnlesse wee repent of our vnthankfulnesse, wee shall perish with a worse destruction then Tirus and Sidon, or Sodome and Gomorrah. To God euen the Father.
and so many incomparable favours bestowed upon us? Unless we Repent of our unthankfulness, we shall perish with a Worse destruction then Tyre and Sidon, or Sodom and Gomorrah. To God even the Father.
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How miserable art thou when thy tongue sings Psalms and Christ dwels not in thine heart? many men sing the word of Christ that haue no part in the word Christ.
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.
BEfore I come to the particular consideration of these words, I must obserue something from the coherence and generall consideration of all the verses together.
BEfore I come to the particular consideration of these words, I must observe something from the coherence and general consideration of all the Verses together.
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this is meet to be noted, because some mens either ignorance, or wilfulnesse and prophanenesse is such, that they thinke Ministers should not meddle to tell them how to liue at home,
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,
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Doct. 2. From coherence, that we may liue comfortably, and blessedly in our families and particular callings, wee must labour in the daily and constant vse of the meanes to be sincere in the generall.
Doct. 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 studie of the word to frame men, to be good men and women in Gods sight, would make men good husbands, seruants, children, wiues, &c. First, get to be a good man,
The study of the word to frame men, to be good men and women in God's sighed, would make men good Husbands, Servants, children, wives, etc. First, get to be a good man,
and then thou wilt the easier proue a good husband, &c. Ʋse. First, for reproofe of such as cannot abide to see their children, or seruants to heare Sermons, studie the Scriptures, labour for grace, &c. whereas nothing would more fit them to all pleasing in their carriage at home. Secondly, for triall;
and then thou wilt the Easier prove a good husband, etc. Ʋse. 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;
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for if this will not mend them, nothing in the world will. 3. Before I consider of the particular members of a familie, I must intreat generally of the whole:
for if this will not mend them, nothing in the world will. 3. Before I Consider of the particular members of a family, I must entreat generally of the Whole:
euen till the people came out of Aegypt. 3. The vtilitie of it: it is called a perfect way , and that in three respects: First, as opposed to hypocrisie;
even till the people Come out of Egypt. 3. The utility of it: it is called a perfect Way, and that in three respects: First, as opposed to hypocrisy;
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Thirdly, as it perfects vs in blessednesse, in that it brings Gods promise into execution: besides, the familie is the Seminarie both of Church and Common-wealth, for it brings forth,
Thirdly, as it perfects us in blessedness, in that it brings God's promise into execution: beside, the family is the Seminary both of Church and Commonwealth, for it brings forth,
4. What things are necessary and requisite vnto the blessed being of a familie? Answ. For the erecting and establishing of a blessed familie, three things are principally necessary. First, a holy comming together. Secondly, a holy liuing together.
4. What things Are necessary and requisite unto the blessed being of a family? Answer For the erecting and establishing of a blessed family, three things Are principally necessary. First, a holy coming together. Secondly, a holy living together.
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for as many order the matter, they so prouoke God by the first entring vpon the familie, that the familie trauels euer after vnder the burden of Gods anger,
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,
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Sixtly, an infamous or scandalous person is chosen to be a yoake-fellow. Seuenthly, there is not equalitie, either for religion (but a beleeuer is matched with an vnbeleeuer) or age, or estate, or disposition.
Sixty, an infamous or scandalous person is chosen to be a yokefellow. Seuenthly, there is not equality, either for Religion (but a believer is matched with an unbeliever) or age, or estate, or disposition.
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And a like dangerous disorder there is in taking into the familie of disordered seruants, such as are swearers, filthy and scandalous persons, against which sinnes there lie knowne threatnings of God:
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 lie known threatenings of God:
The second thing that makes a familie blessed, is a holy liuing together, and there are foure things that are requisite especially to the good estate of the house.
The second thing that makes a family blessed, is a holy living together, and there Are foure things that Are requisite especially to the good estate of the house.
First, the constant practise of pietie and priuate worship. Secondly, the right order of imploiment in the mutuall labours of the familie. Thirdly, houshold discipline or reformation.
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.
Secondly, holy conference betwixt the members of the familie, as betweene husband and wife , and betweene father and children . Thirdly, singing of Psalmes .
Secondly, holy conference betwixt the members of the family, as between husband and wife, and between father and children. Thirdly, singing of Psalms.
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Sixtly, to hope in God, acquainting them with their naturall miseries, and training them vp, by warning them to take heed of the common presumptions of the wicked,
Sixty, to hope in God, acquainting them with their natural misery's, 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 practise and promise, concerning Gods mercy to their soules and their last saluation. Seuenthly, we should acquaint our housholds with the generall course of the Scriptures:
and by distilling into them the grounds of practice and promise, Concerning God's mercy to their Souls and their last salvation. Seuenthly, we should acquaint our Households with the general course of the Scriptures:
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The second thing required is, a holy order of imployment in all the members of the familie, in their mutuall labours for the good of the outward estate of it :
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:
care is required, not the care for successe, (for that is condemned Matth. 6.) but the care for the dutie, Prou. 21.5. Fourthly, retyrednesse: they must keepe at home.
care is required, not the care for success, (for that is condemned Matthew 6.) but the care for the duty, Prou. 21.5. Fourthly, retiredness: they must keep At home.
Fifthly, frugalitie, in liuing within their compasse, and not spending aboue their meanes, they must make their lambes serue for cloathing, and the goates for rent or hire of the field,
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 rend or hire of the field,
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and the milke of the goates must be sufficient for them, and their families, and for the sustenance of the maides, Prou. 27. vlt. It is not a good rule to make reason iudge of their needes,
and the milk of the Goats must be sufficient for them, and their families, and for the sustenance of the maids, Prou. 27. Ult. It is not a good Rule to make reason judge of their needs,
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Thus Iacob searcheth his house, purgeth it of all idols, and superstitious monuments, admonisheth his people of the feare of God, Gen. 35.2, 3. Thus Iob sacrificeth for his children, Iob 1.5.
Thus Iacob Searches 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.
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Thus Dauid will ridde his house of slanderers, lyars, apostates, &c. And so should we see to the reformation of abuses, by admonition, rebukes, correction,
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,
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Secondly, against great abuses euen amongst vs. There is that open prophanenesse in the most houses, that if they searched with lights, there would no prayer, reading of scripture, holy conference, singing of Psalmes,
Secondly, against great Abuses even among us 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,
and our houses, and to beseech God to build vs an house, 2 Sam. 2.7.11.25.27.29. and by all meanes to labour to liue godly at home in the practise of piety, this is to bring saluation to our houses.
and our houses, and to beseech God to built 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.
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and all that we haue, that Satan could not touch vs, hee cannot breake Gods fence without Gods leaue, Iob 1.10. Our tabernacles would then flourish and stand long, Prou. 12.7. & 14.11.
and all that we have, that Satan could not touch us, he cannot break God's fence without God's leave, Job 1.10. Our Tabernacles would then flourish and stand long, Prou. 12.7. & 14.11.
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Answ. Because in the order of the familie she must first mend before the husband (howsoeuer before Gods iudgement seat they shall be tried equally) in domesticall behauiour,
Answer 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,
Wiues ] Doctrine. All wiues generally and indefinitely are tyed to a holy order of subiection to their husbands without distinction of yeares, the elder women and the yonger, Tit. 2.8.
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.
Be subiect ] Here I consider: 1. What is required, viz: be subiect. 2. In what manner it is required, that is, in the indefinite propounding of it without exception of time or place, &c. In the first I consider: first, that it is: secondly, I answer a question: thirdly, what it is.
Be Subject ] Here I Consider: 1. What is required, videlicet: 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 subiection in women is required without dispensation, by God, as as his ordinance is plaine by these Scriptures, Genes. 3.19. Ephes. 5.24. Tit. 2.5. 1 Pet. 3.1.
1. That subjection in women is required without Dispensation, by God, as as his Ordinance is plain by these Scriptures, Genesis. 3.19. Ephesians 5.24. Tit. 2.5. 1 Pet. 3.1.
Ans. I might say it is the wisdome of God to scatter directions and comforts, that we may not finde them all in one place, to stirre vs vp to the more diligence in studie of the Scriptures,
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,
Thus when he would propound his eternall rules of all righteousnesse in the Law, he chuseth to giue them in ten words, that men might grow to be as familiarly acquainted with them,
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,
For the first, in the right discharge of their subiection, wiues are tied to fiue things: first, honour: secondly, faithfulnes: thirdly, feare: fourthly, labour: fifthly, submission.
For the First, in the right discharge of their subjection, wives Are tied to fiue things: First, honour: secondly, faithfulness: Thirdly, Fear: fourthly, labour: fifthly, submission.
1. They must honour their husbands as their superiour, and heads, 1 Cor. 11.3. and this they must doe, first, by giuing reuerent titles to them, 1 Pet. 3.6.
1. They must honour their Husbands as their superior, and Heads, 1 Cor. 11.3. and this they must do, First, by giving reverent titles to them, 1 Pet. 3.6.
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euen such as they would set before them as patternes of their natures and liues. 3. By liuing without suspition, making the best interpretation of their doubtfull actions.
even such as they would Set before them as patterns of their nature's and lives. 3. By living without suspicion, making the best Interpretation of their doubtful actions.
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Michol is made a president of contempt and suspition, when shee so sinfully taunts and misinterprets Dauids dancing before the Arke, in presence of the maides of Israel.
Michal is made a president of contempt and suspicion, when she so sinfully taunts and misinterprets David dancing before the Ark, in presence of the maids of Israel.
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4. By leauing to him the secrets of his publike imployment, and keeping her to her owne measure in caring for domesticall matters, she may not be of an inquisitiue humor, to lay a necessitie vpon the husband to reueale to her all occurrents, especially when the Husband is either Magistrate or Minister.
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.
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Wiues shame their husbands, 1. When their feete will not keepe in their owne house, Prou. 7.11. 2. When they blaze abroad his infirmities. 3. When they neglect the care of his children, either for manners, apparell,
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,
for this is to pull downe the house with her owne hands, and euer the more secretly, the more sinfully, Prou. 14.1. shee should saue and not spend without consent. 3. In respect of the businesse of the family, shee should be such as her husbands heart may trust in her:
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 Husbands heart may trust in her:
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The third thing is feare, Eph. 5.33. 1 Pet. 3.1, 2. They should shew the feare of their Husbands, 1. By reuerent behauiour to him, not rude audacious bold. 2. By striuing to be inoffensiue, auoiding or preuenting what might stirre him to anger,
The third thing is Fear, Ephesians 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 oyle in his hand, as couer the infirmities of his wife, Prou. 27.15, 16. 6. By liuing quietly without contention, shee must not disquiet him. Fourthly, her labour:
or oil in his hand, as cover the infirmities of his wife, Prou. 27.15, 16. 6. By living quietly without contention, she must not disquiet him. Fourthly, her labour:
but about profitable things for the familie, as carpets, vers. 22. sheets, vers. 24. the clothing of her familie, her husband, and her children, vers. 21.23. 4. Shee must not lye a bed till nine or ten a clocke, but she must rise while it is yet night, vers.
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.
1. To her husbands directions, and liue by the lawes prescribed her by her husband, Eph. 5.23. as the Church doth teach and liue by the word of Christ, else no true Church.
1. To her Husbands directions, and live by the laws prescribed her by her husband, Ephesians 5.23. as the Church does teach and live by the word of christ, Else no true Church.
2. To his restraints, so as she be contented to be restrained of her ease, will, desires, delights, &c. Thy desires shall be subiect to thy husband, Gen. 3.19.
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.
In generall, their subiection doth not lead them into bondage, and make them slaues and vassals to them, they remaine still their companions and yoke-fellowes.
In general, their subjection does not led them into bondage, and make them slaves and vassals to them, they remain still their Sodales and yokefellows.
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In particular there are some things spirituall, some things domesticall, some things in her ciuill cariage, from which shee is not restrained by her subiection.
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.
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In matters of religion shee cannot be forced to neglect the meanes to saue her soule, the vnbeleeuing husband cannot compell the wife to forsake her faith and religion,
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 he ought to be crossed of his owne course and will by her, as Abraham by Sarah, at Gods appointment, who charged him to heare her in what shee said, to doe it, Gen. 21.12.
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.
And lastly her subiection doth not binde her to deliuer her body when she is apart for her disease, Leuit. 18.19. Ezech. 8.6. In ciuill matters I instance in one:
And lastly her subjection does not bind her to deliver her body when she is apart for her disease, Levites 18.19. Ezekiel 8.6. In civil matters I instance in one:
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Finally, their labour in the Lord shall not be lost, for they are much set by of God, 1 Pet. 3.4. he will blesse them with the fruit of their wombe, Psal. 113.9. & 127.3. yea the saluation of their soules may be furthered by the right performance of familie duties.
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, Psalm 113.9. & 127.3. yea the salvation of their Souls may be furthered by the right performance of family duties.
To your husbands: ] These words may be considered exclusiuely and inclusiuely, they exclude all others, shee is not to be subiect to her seruants or children,
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,
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first, in her skill to please her husband, neither offending him with chiding words, nor sullennesse, puling or crying, which is found to vex some men more then words.
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 then words.
2. In her meeknesse it is exceeding comely, where the hid man of the heart is incorrupt with a meeke and quiet spirit, this is better then all apparell, 1 Pet. 3.3, 4.
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 then all apparel, 1 Pet. 3.3, 4.
And if the wife labour to adorne her selfe thus, shee shall appeare 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, shee is an ornament to sinceritie and holinesse it selfe, Tit. 2.3. In the Lord ] 1. These words are expounded diuersly.
And if the wife labour to adorn her self 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 it self, Tit. 2.3. In the Lord ] 1. These words Are expounded diversely.
First, for terror to wicked wiues, they must answer it before God, he will auenge their not subiecting of themselues, he will certainly account with them,
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,
and so be subiect to them, as they leaue not their subiection to God. Their couenant with their husband no way inferres the breach of this couenant with 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,
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Husbands loue your Wiues, and be not bitter vnto them. ] Doctr: In generall; Husbands must be told their duties aswell as Wiues, as they would haue them mend, so they must mend themselues;
Husbands love your Wives, and be not bitter unto them. ] Doctrine: In general; Husbands must be told their duties aswell as Wives, as they would have them mend, so they must mend themselves;
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Husbands ] This indefinite propounding of it shewes, that all sorts of Husbands are bound to shew this dutie, poore and rich, learned and vnlearned, yong and old.
Husbands ] 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.
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Loue ] Concerning the Husbands dutie as it is here expressed, I consider six things. First, that it is indispensably required, Secondly, why this dutie onely is named.
Love ] Concerning the Husbands duty as it is Here expressed, I Consider six things. First, that it is indispensably required, Secondly, why this duty only is nam.
Secondly, the Apostle names this dutie in this one word, either because the Lord of purpose, would haue them studie the whole scriptures, that while they seeke for directions to make them good Husbands, they may finde also counsell to make them good men.
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.
This sinne of whoredome, it consumes mens strength, wastes mens substance, compasseth men with all euill, in the middest of the congregation, is worse then theft, exceeding hatefull in Gods sight,
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 then theft, exceeding hateful in God's sighed,
and disgracefull amongst men, destroies the soule both by making men without vnderstanding, and sending them to hell, Prou. 5.19. & 6.25. & 9.17. Iob 31.7, 8. &c.
and disgraceful among men, Destroys the soul both by making men without understanding, and sending them to hell, Prou. 5.19. & 6.25. & 9.17. Job 31.7, 8. etc.
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Secondly, by yeelding her due beneuolence, not departing from her bed without consent. 3. By honouring her, 1 Pet. 3.7. The Husband must shew that hee honoureth her:
Secondly, by yielding her due benevolence, not departing from her Bed without consent. 3. By honouring her, 1 Pet. 3.7. The Husband must show that he Honoureth her:
Thirdly, by trusting her with disposing of such things in the familie as shee is fit for and faithfull in, by giuing her imployment according to her gifts.
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.
Fifthly, by not speaking when shee is in passion, but forcing both her and himselfe in all matters of difference to speake when they are both out of passion.
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.
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And for manner, doing it cheerefully, not stay till it be wrung from him, as from churlish Nabal. Thus doe not they that spend at alehouse, vpon whores,
And for manner, doing it cheerfully, not stay till it be wrung from him, as from churlish Nabal. Thus do not they that spend At alehouse, upon whores,
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Secondly, he owes her spirituall loue aswell as naturall, so Christ loued his Church, not onely to inrich it but to sanctifie it, Ephes. 5.25, 26. They must dwell with them as men of knowledge to helpe them, not onely by labour,
Secondly, he owes her spiritual love aswell as natural, so christ loved his Church, not only to enrich it but to sanctify it, Ephesians 5.25, 26. They must dwell with them as men of knowledge to help them, not only by labour,
This religious loue he must shew, 1. By forgiuing her offences vpon her repentance, this is one way wherby Christ makes his Church holy. 2. By edifying her by counsell, exhortation, admonition, consolation, &c. 4. The reasons why he must loue her, are 1. Because God requires it. 2. God so requires it,
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. 4. The Reasons why he must love her, Are 1. Because God requires it. 2. God so requires it,
as a man must leaue his father and mother to cleaue vnto his wife, Gen. 2.24. 3. The example of Christ should inforce it, Eph. 5.25. 4. She is his owne flesh,
as a man must leave his father and mother to cleave unto his wife, Gen. 2.24. 3. The Exampl of christ should enforce it, Ephesians 5.25. 4. She is his own Flesh,
but not in opinion of his praises, for that is the commendation of the good wife, not of euery wife, Prou. 31.30. Thus of the Obiections. Sixthly, the lets follow:
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:
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Fourthly, the reasons to moue thereunto. For the first, this exhortation to loue, and dehortation from bitternes doth not binde them, 1. To loue their vices:
Fourthly, the Reasons to move thereunto. For the First, this exhortation to love, and dehortation from bitterness does not bind them, 1. To love their vices:
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Many men haue litle growing in their furrowes but wormwood, they haue a true gall of bitternes in them, they may be compared to the starre in the Reuelations, 8.11. for as that made the third part of the waters bitter, so are more then three parts of the words of many husbands bitter words;
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 then three parts of the words of many Husbands bitter words;
for then onely custome in the vse of the meanes will cure thee; againe it will cost them daily sorrowes, before they can get their natures throughly healed.
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 nature's thoroughly healed.
Lastly, the reasons follow why they must mortifie bitternesse. 1. It is a wise mans glory and discretion to passe by infirmities, Prou. 19.10. 2. Shee is not his footestoole but his helper.
Lastly, the Reasons follow why they must mortify bitterness. 1. It is a wise men glory and discretion to pass by infirmities, Prou. 19.10. 2. Shee is not his footstool but his helper.
3. Seeing we are heires of blessing, let vs blesse and not curse, if God hath sweetned our hearts with grace, let not our fountaines send forth bitter waters and sweet.
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.
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Vse is for instruction to all husbands that feare God, to approue themselues vnto God, in their sincere and louing behauiour towards their wiues, especially they should take notice of this vice of bitternesse,
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 haue failed this way, they should recouer themselues, repent and amend, and not be like those wretched persons that draw iniquitie with cords of vanitie, and call bitter sweet;
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;
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First, who are charged (Children). Secondly, what is charged vpon them, (obey). Thirdly, to whom they owe it (your Parents). Fourthly, the extent how far forth (in all 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).
First, that they must obey not in some things, at some times, but alwaies throughout the course of our liues, this is plaine here, and likewise charged, Ephes. 6.2. Secondly, how they must obey:
First, that they must obey not in Some things, At Some times, but always throughout the course of our lives, this is plain Here, and likewise charged, Ephesians 6.2. Secondly, how they must obey:
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And externally they must shew it by all reuerent behauiour, as by rising vp before them, by giuing them the honour to speake first. 2. With readinesse to receiue and heare instruction, Prou. 1.8.
And externally they must show it by all reverent behaviour, as by rising up before them, by giving them the honour to speak First. 2. With readiness to receive and hear instruction, Prou. 1.8.
Thirdly, with endeuour to fulfill their desires, by their labors or otherwise. Fourthly, with submission, first to their rebukes, Pro. 13.1. secondly, to their restraints in diet, apparell, recreations, &c. thirdly, to their corrections.
Thirdly, with endeavour to fulfil their Desires, by their labors or otherwise. Fourthly, with submission, First to their rebukes, Pro 13.1. secondly, to their restraints in diet, apparel, recreations, etc. Thirdly, to their corrections.
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or contending. 2. By bearing their infirmities, either of bodie, age or minde, obey though aged, diseased, crabbed, &c. 3. Obeying without respect of profit;
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;
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if they fall into wants, 1 Tim. 5.4. Your Parents ] Viz: Both your Parents, not your Father onely, but your Mother also, Leuit. 19.3. Prou. 15.20. In all things ] Quest.
if they fallen into Wants, 1 Tim. 5.4. Your Parents ] Viz: Both your Parents, not your Father only, but your Mother also, Levites 19.3. Prou. 15.20. In all things ] Quest.
Salomon sits in his throne of Maiestie, and yet when his Mother comes to him, he yeelded all reuerence, the throne did not make her cease to be a Mother:
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:
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yea, our Sauiour Christ infinitely excelled his Parents, and yet he was subiect vnto them, Luk. 1.51. Obiect: But our Sauiour saith, call not men father on earth. Mat. 23.9.
yea, our Saviour christ infinitely excelled his Parents, and yet he was Subject unto them, Luk. 1.51. Object: But our Saviour Says, call not men father on earth. Mathew 23.9.
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Obiect: They are not my naturall Parents, but my step-father or step-mother. Answ. Yet they must be obeyed, so Ruth obeyed Naomi, and Moses, Iethro: Exod. 18.19. Obiect: They are not Parents at all, but my kindred onely, as my Vncle, Aunt, &c. with whom I am left in trust.
Object: They Are not my natural Parents, but my stepfather or stepmother. Answer 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.
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so they would bestow it vpon them, Mat. 15. 2. This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction, Prou. 1.8.
so they would bestow it upon them, Mathew 15. 2. This may serve for reproof of stubborn and ungracious children that forsake their Parents instruction, Prou. 1.8.
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or curse them, or chase them, or robbe them, &c. the cursed estate of such children is set downe in these Scriptures: Prou. 15.20. and 19.26. and 23.22. and 20.20. and 28.24. and 30.11.17.
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.
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1. Children haue their substance from them, euen their life and their education, their Parents then tooke care of them when they had no ragge to couer their nakednesse,
1. Children have their substance from them, even their life and their education, their Parents then took care of them when they had no rag to cover their nakedness,
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nor morsell to put into their mouthes, and what can children render equiualent hereunto? 2. Christ himselfe was obedient to his Parents, Luk. 2.51. 3. This is the puritie and vprightnesse of children,
nor 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 worke be pure, Pro. 20.11. 4. The consideration of Gods iudgements vpon wicked children should much moue, such as were Cham, Esau, Absolon, Abimelech, &c. 5. If thou obey not thy Parents, thou maist liue to bee required by thy children. 6. In the sixth of Ephes. 1.2.3.4. There are many reasons why children should obey.
and hereby they must be tried, and tried whither their work be pure, Pro 20.11. 4. The consideration of God's Judgments upon wicked children should much move, such as were Cham, Esau, Absalom, Abimelech, etc. 5. If thou obey not thy Parents, thou Mayest live to be required by thy children. 6. In the sixth of Ephesians 1.2.3.4. There Are many Reasons why children should obey.
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Thirdly, this commandement that requires this, is the first commandement with promise, for this had a promise in the very first promulgation of it in the Tables, written by the finger of God,
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,
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whereas all the rest had their promises annexed afterwards by the ministrie of Moses. Obiect. But the second Commandement had promise in the first promulgation of the Law.
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.
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A fourth reason is, children must obey, for so it shall go well with them; they shall get good and contentment, and Gods grace and blessing by so doing.
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.
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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 leaue out the words.
for Obedience is exceeding pleasing to their Parents, Prou. 10.1. and 15.20. and 19.13. and 13.16. and beside it is pleasing to God, but I see no reason to leave out the words.
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Secondly, there are worthy examples to excite them recorded in Scripture, as the examples of Ioseph, Samuel, Dauid, Iosiah, Ieremie, Daniel, and Timothie, yea, this was a great praise in Ieroboams young and dying sonne, 1 King. 14.3.
Secondly, there Are worthy Examples to excite them recorded in Scripture, as the Examples of Ioseph, Samuel, David, Josiah, Ieremie, daniel, and Timothy, yea, this was a great praise in Ieroboams young and dying son, 1 King. 14.3.
and the workemanship of grace and obedience in the hearts and liues of children, is like the grauing of a Kings Pallace, Psal. 144.12. A happy thing when the young men see visions, as well as old men dreame dreames, Ioel. 2. Then doth the Church flourish when the Sonne marrieth the mother, Is. 62.5. Ʋse 1. This should teach parents to beginne betimes to teach their children the trade of their way, Prou. 22.6. and to bring them vp in the instruction and admonition of the Lord, Ephes. 6.4. 2. Parents should learne also to be content that their children serue and please God as well as them;
and the workmanship of grace and Obedience in the hearts and lives of children, is like the graving of a Kings Palace, Psalm 144.12. A happy thing when the young men see visions, as well as old men dream dreams, Joel 2. Then does the Church flourish when the Son Marrieth the mother, Is. 62.5. Ʋse 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, Ephesians 6.4. 2. Parents should Learn also to be content that their children serve and please God as well as them;
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some Parents are so bad that they neither will instruct their children themselues, nor abide it, that they should heare sermons, read the Scriptures, seeke the companie of such as feare God, or sanctifie Gods Sabbaoths.
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 Sabbaoths.
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Thus of childrens duty, the Parents duty followes. Fathers prouoke not your children to anger, least they be discouraged. ] Doctrine. From the coherence;
Thus of Children's duty, the Parents duty follows. Father's provoke not your children to anger, lest they be discouraged. ] Doctrine. From the coherence;
It is not enough to abstaine from whoredome, but men must abstaine from wanton attire, from suspected places, from filthy speeches, from chābering & wantones, not enough to abstaine from murther,
It is not enough to abstain from whoredom, but men must abstain from wanton attire, from suspected places, from filthy Speeches, from chambering & wantons, not enough to abstain from murder,
It is not enough to absteine from Idolatry, but men must abstaine from all the monuments and occasions of Idolatry and therefore men must abstaine from all marriage with Papists,
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,
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Againe, the prouocation is two-fold, either to sinne or to passion, it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies,
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,
Secondly, what they must doe that they bee not prouoked. Thirdly, what is not forbidden in these words. Parents prouoke their children; first, by word; secondly, by deed. 1. By word three waies.
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.
Fifthly, by vniust restraints either of present necessaries of food and raiment, Math. 7.9.10. 1 Tim. 5.8. Prou. 13.22. or in not saying vp for them, 1 Cor. 12.14.
Fifthly, by unjust restraints either of present necessaries of food and raiment, Math. 7.9.10. 1 Tim. 5.8. Prou. 13.22. or in not saying up for them, 1 Cor. 12.14.
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and conscience would make them not onely religious to God, but dutifull to parents. 3. They must not giue their children too much libertie at the first,
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,
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If nothing else will restraine passion in children, they must impose silence vpon them, he that imposeth silence on a foole mittigateth anger, Prou. v. 26. 3. This dehortation hindreth not but that parents may: 1. Rebuke their Children. 2. Correct them. Prou. 13.24. and 22.15.17. and 29.15.17. and 23.13. and 25.14. and 19.18.19. Thus of the dutie.
If nothing Else will restrain passion in children, they must impose silence upon them, he that Imposes 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 22.15.17. and 29.15.17. and 23.13. and 25.14. and 19.18.19. Thus of the duty.
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2. By suffering seruants to vexe or molest them. 3. By euill reports of them. 4. By giuing euill counsell, or reporting of faults to the Sonne against his wife,
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,
1. Wise men and godly men can scarce gouerne this affection without sinning, Psalm. 4. much lesse children. 2. Anger is a great prouoker of Gods anger, it breedes a guiltinesse of Gods anger, Math. 6.3. It lets in the Deuills, Eph. 4.26. and vsually Sathan in the times of these passions, sowes the most hellish seeds and stirs most impious thoughts in them. 4. It may bring them into great mischiefe in time, Prouerb. 28.18. 5. It is a great let to sound instruction and knowledge, Eccles. 7.11. Prouerbs 14.29. 6. The angry person is vsually suspitious, and so vnfit for society with men. Prou. 1.22.24. yea it is a great hinderance both to the profit of the word. Iam. 1.21.
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 Devils, Ephesians 4.26. and usually Sathan in the times of these passion, sows the most hellish seeds and stirs most impious thoughts in them. 4. It may bring them into great mischief in time, Proverb. 28.18. 5. It is a great let to found 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. Iam. 1.21.
Againe this is a Christian mercy & compassion, to comfort and incourage the feeble, and lastly Gods fainting children should be admonished to be of good comfort,
Again this is a Christian mercy & compassion, to Comfort and encourage the feeble, and lastly God's fainting children should be admonished to be of good Comfort,
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and to strengthen their weary knees, 2 Cor. 13.11. Esay 36.3.4. Concerning the discouragement of children, Christian parents should be carefull: for they may be discouraged.
and to strengthen their weary knees, 2 Cor. 13.11. Isaiah 36.3.4. Concerning the discouragement of children, Christian Parents should be careful: for they may be discouraged.
2. From the capacitie and desire after the vndertaking of the knowledge or exercise of great things, discouragement breakes their spirits, and makes them pusillanimous.
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.
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3. From the hope to please and so from the confidence of the parents loue, and then at length from the very meanes of pleasing either by honour or obedience.
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.
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The duty of seruants is set downe verse, 22.23.24.25. VER. 22. Seruants be obedient to them that are your Masters according to the flesh in all things.
The duty of Servants is Set down verse, 22.23.24.25. VER. 22. Servants be obedient to them that Are your Masters according to the Flesh in all things.
IN all the words that concerne the dutie of Seruants I obserue: 1. An exhortation, vers. 22.23. 2. Reasons, vers. 24.25. The exhortation is two waies to be considered:
IN all the words that concern the duty of Servants I observe: 1. an exhortation, vers. 22.23. 2. Reasons, vers. 24.25. The exhortation is two ways to be considered:
first as it is breifly set down, here is first the parties exhorted (Seruants): Secondly, the duty wherewith they are charged (be obedient): thirdly, the persons to whom, to your masters.
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.
The prouisoes are either for limitation to curbe Masters, they are to obey according to the flesh, the soules and consciences are not in bondage to men,
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,
The reasons are, 1. from hope of reward & wages from God, v. 24. 2. From the certain vengeance of God vpon them that do wrong, v. 25. This is the order of the words.
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.
2. The carefull Apostle saw that in the first conuersion of men from Gentilisme to Christianitie, there was greatest danger of disorder & scandall in seruants, partly out of wearinesse of their bondage and seruile condition, partly because men would lesse spare to tell of their faults,
2. The careful Apostle saw that in the First conversion of men from Gentilism to Christianity, there was greatest danger of disorder & scandal in Servants, partly out of weariness of their bondage and servile condition, partly Because men would less spare to tell of their Faults,
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3. We may note here the candor of the Apostle, he doth freely deliuer his mind in the behalfe of seruants with a full vent of words, with great care without holding backe any thing that belongs vnto them.
3. We may note Here the candor of the Apostle, he does freely deliver his mind in the behalf of Servants with a full vent of words, with great care without holding back any thing that belongs unto them.
He was not of the mind of most Preachers now adaies, that hold the discourse of family duties, especially of seruants, too base a subiect for their wits and learning to be imploied in,
He was not of the mind of most Preachers now adais, that hold the discourse of family duties, especially of Servants, too base a Subject for their wits and learning to be employed in,
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and as any is more ignorant, this course is more needfull to be held, the common people should be in this manner dealt withall, they must first be rebuked, conuinced, exhorted, taught and then meet comforts to be applied; and not before.
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.
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and that first to hold seruants in obedience, that none vnder colour of liberty in Christ should breake vp their subiection to their Masters. He was no Anabaptist.
and that First to hold Servants in Obedience, that none under colour of liberty in christ should break up their subjection to their Masters. He was no Anabaptist.
but fearing God. 4. The fourth fault is hypocriticall seruice, this he meeteth when he addeth in singlenesse of heart. 5. The fifth fault is basenesse of minde and discouragement, this he would preuent in the two last verses. Thus of the generall.
but fearing God. 4. The fourth fault is hypocritical service, this he meeteth when he adds 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.
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and are here meant, aswell as the other, yea, all seruants though they were nobles seruing in Princes Courts, are tied to the duties generally here required.
and Are Here meant, aswell as the other, yea, all Servants though they were Nobles serving in Princes Courts, Are tied to the duties generally Here required.
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And as any seruants haue more knowledge and doe professe sinceritie in religion, they are the more tied to bee carefull seruants to men, they should not onely be better men and women, but better seruants also. Thus of the parties exhorted.
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.
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First, with reuerence, with all honour, 1 Tim. 6.1. both internall, with high account and estimation of their Masters, and externall, with reuerent words and behauiour.
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.
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Secondly, with all feare, 1 Pet. 2.18. Ephes. 6.5. and this they should shew, first, by auoiding what might offend. Secondly, by not answering againe.
Secondly, with all Fear, 1 Pet. 2.18. Ephesians 6.5. and this they should show, First, by avoiding what might offend. Secondly, by not answering again.
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Secondly, in respect of place, they must keepe the bounds of the Familie, and not at their pleasure be gadding out either by night or day vpon any pretence without leaue.
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.
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First acknowledge and giue glory to God, and submit themselues to their masters, Pro. 29.19. 4. Withall good faithfulnesse, Tit. 2.10. this faithfulnesse is required:
First acknowledge and give glory to God, and submit themselves to their Masters, Pro 29.19. 4. Withal good faithfulness, Tit. 2.10. this faithfulness is required:
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To them that are your Masters ] They must be subiect and obedient to all Masters, indefinitely without difference of Sexe (and so to the wife or widdow, 1 Tim. 5.14. Pro. 31.) or of condition they must bee obedient to the poorest as well as the rich.
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. Pro 31.) or of condition they must be obedient to the Poorest as well as the rich.
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and carnall men, they must obey though their Masters be Ethnikes or prophane persons; it is a great praise for a seruant to men, to bee Gods seruant also,
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,
Ʋse is, first, for reproofe of such seruants as giue more to their Masters then is due, thou oughtest to be of the same calling, trade, labour, &c. that thy master is of,
Ʋse is, First, for reproof of such Servants as give more to their Masters then is due, thou Ought to be of the same calling, trade, labour, etc. that thy master is of,
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It is a great fault not to giue the body to thy Master, but a great fault also, to giue both body and soule to bee at his disposing, both are extreames.
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.
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Secondly, should seruants feare their Masters because they haue power ouer the flesh? how much more should we feare God, that hath power to destroy both soule and flesh in hell, Math. 10.
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.
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Thirdly, this may be a great comfort to a seruant, thy soule is as free as the soule of him that sits on a throne, thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart. Thy best part is free.
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 ] Seruants must obey in all things, euen in things that bee against their credit, profit, liking, ease, &c. There is a great sturdinesse in many seruants, either they will not doe somethings required,
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 somethings required,
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Thirdly, when it is apparant to be impious and sinnefull that is required, yet thou must looke to the manner of disobedience, thou must yeelde thy selfe to obey by suffering;
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 thy self to obey by suffering;
But I thinke the proper meaning of the word is, not with eye-seruice, that is, not onely in the presence of your Masters, not onely when their eye is vpon them:
But I think the proper meaning of the word is, not with eyeservice, that is, not only in the presence of your Masters, not only when their eye is upon them:
but not to profit them, such are they that are flattering soothing persons, that serue their Masters onely with faire words, but else are emptie persons;
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;
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how hurtfull 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 publike states? And is it nought in the Court and Countrey, certainely it is much more vile in the Pulpit,
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,
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First, hee had rather be good then seeme so, as in case of almes, Rom. 12.8. compared with Math. 6.2. so in the practise of piety, he had rather haue grace and sound knowledge then an emptie shew of it.
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 found knowledge then an empty show of it.
Thirdly, he minds inward secret domesticall holinesse and piety, as well as outward open and Church holinesse, hee is an hypocrite that kneeles downe when he comes into the Church and neuer praieth in his family at home.
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.
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2. As it is opposed to fleshly wisedome, 1 Cor. 1.12. There is a threefold wisedome of the flesh that batters and keepes out singlenesse and sinceritie of heart.
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.
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1. The first is a reaching after priuate ends in publike imployments, as preaching for gaine, 2 Cor. 2.17. 2. The second is a cunningnesse in committing or hiding sinne.
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.
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and to haue nothing to say in defence of it when it is done, Rom. 16.19. 3. The third is fraud, shifting, subtiltie, and guilefull and deceitfull dealing in mens course for the things of this life.
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.
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for they feared the God of the Countrey, because of the Lions and they feared the gods of the nations also, 2 King. 17.33. Such are they that feare Gods threatnings in his word, and feare the signes of heauen too.
for they feared the God of the Country, Because of the Lions and they feared the God's of the Nations also, 2 King. 17.33. Such Are they that Fear God's threatenings in his word, and Fear the Signs of heaven too.
when it is distracted, men cannot serue God and Mammon, Math. 6.21.22.23.24. 4. As it is opposed to spirituall pride, a single heart is an humble heart as Iob sheweth, Iob. 9.15.16. and sheweth it selfe in two things:
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 shows, Job 9.15.16. and shows it self in two things:
euen by the witnesse of the spirit of adoption, yet hee will be so farre from spirituall pride and conceitednesse, that fearing before Gods mercies, he will be as if he beleeued not that God had heard his voice.
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 herd his voice.
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5. As opposed to perturbation and disquietnes of the heart, arising either from the cloudinesse and muddinesse of the Iudgement, not able to discerne things that differ, Phil. 1.10. or from the vnrest of the conscience shewed by hourely or frequent checkings, 2 Cor. 1.12. or from the infidelity or grudging or distrustfulnesse of the heart, Act. 2.46.
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, Philip 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.
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Out of this may be gathered, the signes or properties of a single or sincere hearted man. 1. He had rather be good then seeme to be so. 2. He striues to be good in secret at home, in heart as well as openly and abroad. 3. He serues not God by flashes or fits,
Out of this may be gathered, the Signs or properties of a single or sincere hearted man. 1. He had rather be good then seem to be so. 2. He strives to be good in secret At home, in heart as well as openly and abroad. 3. He serves not God by flashes or fits,
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but is constant, and will pray and serue God at all times. 4. He is a plaine man without fraud and guile in matters of the world, he loues plainnesse and open dealing,
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,
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and forecast, and discretion, &c. 5. He is a bungler in sinne, he knowes not the methode of Sathan. 6. Hee dotes not vpon the world, he can vse it as though he vsed it not, hee is not tossed with distracting cares. 7. He cannot abide mixtures in the worship of his God, he is neither Idolatrous,
and forecast, and discretion, etc. 5. He is a bungler in sin, he knows not the method of Sathan. 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,
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and feele the waight of it, he struggles as much against spirituall pride as against other sins. 9. He doth not allow himselfe to murmure nor repine, either through infidelity at God,
and feel the weight of it, he struggles as much against spiritual pride as against other Sins. 9. He does not allow himself to murmur nor repine, either through infidelity At God,
or through grudging enuy at men, or distresse himselfe with vaine feare about how he shall doe hereafter. 10. He is harmelesse, desirous so to liue as he may wrong none in worldly matters,
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,
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nor offend any in matters of religion. 11. He makes conscience of lesser sinnes as well as greater, this is his godly purenesse. 12. He is blest of God after some progresse in piety with two singular fauours:
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 blessed of God After Some progress in piety with two singular favours:
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Sixthly, that are scandalous, yea some of Gods children may hang downe their heads vnder the feare that their hearts are not so single as were meete by reason of their spirituall pride, the raging muddinesse of iudgement and the vnrest of the heart and conscience.
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 meet by reason of their spiritual pride, the raging muddiness of judgement and the unrest of the heart and conscience.
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8. If they will restore what they haue ill gotten, or if they be not able will humble themselues by acknowledgement though none were able to accuse them.
8. If they will restore what they have ill got, or if they be not able will humble themselves by acknowledgement though none were able to accuse them.
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Thirdly, they must pray daily to God for their Masters, and the family, and for good successe vpon their owne labours, this prooued that Abrahams seruant feared God, Gen. 24.
Thirdly, they must pray daily to God for their Masters, and the family, and for good success upon their own labours, this proved that Abrahams servant feared God, Gen. 24.
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Fourthly, they must be religious in the generall duties of piety to God, as well as in the particular duties of seruice to their Masters, they must so serue men as they feare God also. Vses.
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.
Seruants must learne to doe all their labour fearing God, euen that God, 1. That set them in that calling. 2. Whose eies alwaies behold how they discharge their duty in their calling,
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,
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and in as much as the feare of God is made the ground here of other duties, they should learne to be the better seruants to men because they feare God.
and in as much 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.
for Gods feare would make their seruants more dutifull to them, besides the reason why their seruants fall to whoring, stealing, vnthriftinesse, &c. is because the feare of God is not in them.
for God's Fear would make their Servants more dutiful to them, beside the reason why their Servants fallen to whoring, stealing, unthriftiness, etc. is Because the Fear of God is not in them.
First, they should pray and read the Scriptures in their houses, and Chatechise their seruants. Secondly, they should bring them to the publike preaching of the word.
First, they should pray and read the Scriptures in their houses, and Catechise their Servants. Secondly, they should bring them to the public preaching of the word.
Fourthly, they should restraine them from prophane company, and incourage them, and allow them liberty at conuenient times to conuerse with such as feare God.
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.
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their obedience must beginne at heart, not at hand or foot, if the heart be not with their obedience, the Master may haue their labour (and that he hath of the Oxe) but such seruants lose their labour.
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 loose their labour.
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Sol. First, who shall iudge this? shall seruants themselues? Secondly, it is acceptable if for well doing and for conscience thou endure to be buffeted, &c. 1 Pet. 2.19.20.
Sol. First, who shall judge this? 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.
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For instruction, they must serue their Masters as they would serue the Lord, with all faithfulnesse, diligence, willingnesse, prouidence, conscience, &c.
For instruction, they must serve their Masters as they would serve the Lord, with all faithfulness, diligence, willingness, providence, conscience, etc.
Vse is for confutation of Papists, and vnsound men, that denie certaintie of saluation ▪ for if seruants that haue not the greatest wits or knowledge, that are imploied about small businesses, that haue not so much libertie,
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,
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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 vs to make our calling and election sure.
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.
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Vse is for the comfort of seruants, and for reproofe of the vnbeleefe that is many times in Gods children, doubting of Gods acceptation of their praier and holy endeuours.
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.
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Of the Lord. ] God will be pay-master vnto seruants, and in that they are turned ouer to God for paiment, it implies that the most masters are carelesse and vnmercifull;
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 with-holding conuenient food and raiment, but in sending their seruants after long time of wearie labour out of their families emptie,
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,
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Princes giue great gifts, but Gods least gift must needs be glorious. 2. Wee should learne to be liberall as God is liberall, giue freely, giue largely. 3. Here is a plaine confutation of the merit of heauen, for heauen is an inheritance;
Princes give great Gifts, but God's lest 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;
much lesse can we merit heauen, and the rather because we cannot alleadge so much as this, we came out of the loynes of the father, seeing we are children but by adoption.
much less can we merit heaven, and the rather Because we cannot allege so much as this, we Come out of the loins of the father, seeing we Are children but by adoption.
But the commonnest interpretation is meetest, viz. to vnderstand it as a reason taken from the certaine vengeance of God against all masters that wrong their seruants,
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,
Lastly, God is no respecter of persons, or faces, hee cares no more for the master then for the man, all are one in Christ Iesus, there is neither bond nor free, Iew nor Grecian, rich nor poore,
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 Iesus, there is neither bound nor free, Iew nor Grecian, rich nor poor,
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In the manner 3 things are required: 1 Perseuerance, 2 Watchfulnesse, 3 Thankfulnesse, v. 2. In the matter consider, 1 the persons for whom, Praying also for vs: 2 the things for which, that God may open, &c. These things are 1 briefly laid downe, that God would open to vs a dore of vtterance:
In the manner 3 things Are required: 1 Perseverance, 2 Watchfulness, 3 Thankfulness, v. 2. In the matter Consider, 1 the Persons for whom, Praying also for us: 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:
Wisdome of conuersation is propounded with limitation to the respect of some person, viz. them that are without, verse 6. In that part that concernes gracious communication there are two things. 1. The precept, Let your speech &c. 2. The end of the precept, that ye may know how &c. In the precept note first the properties of speech: 1. gracious, 2. powdred with salt: secondly, the continuance, viz. alwayes. Thus of the exhortation.
Wisdom of Conversation is propounded with limitation to the respect of Some person, viz. them that Are without, verse 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 you may know how etc. In the precept note First the properties of speech: 1. gracious, 2. powdered with salt: secondly, the Continuance, viz. always. Thus of the exhortation.
First his praises, with relation to all Christians, a beloued brother, or to Christ, a faithfull minister, or to Paul, a fellow-seruant. Secondly, the end of his mission, which is threefold:
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:
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relation to them, he is one of them: Secondly, the end of his mission, is to make knowne, &c. v. 9. The salutions 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.
Relation to them, he is one of them: Secondly, the end of his mission, is to make known, etc. v. 9. The salutions 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.
The salutations signified are from six men, three of them Iewes, viz. Aristarchus, Marcus, and Iesus, v, 10.11. and three Gentiles, Epaphras, Lucas, Demas, v. 12.13.14. The Iewes are described, first by their names:
The salutations signified Are from six men, three of them Iewes, viz. Aristarchus, Marcus, and Iesus, v, 10.11. and three Gentiles, Epaphras, Lucas, Demas, v. 12.13.14. The Iewes 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 kingdome of God, or to Paul, and so they were to his consolation, v. 11.
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 consolation, v. 11.
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The particular salutations concerne either the Laodiceans, verse 15, 16. or the Colossian Preacher, who is not only saluted, but exhorted, verse 17. The generall salutation hath in it first a signe:
The particular salutations concern either the Laodiceans, verse 15, 16. or the Colossian Preacher, who is not only saluted, but exhorted, verse 17. The general salutation hath in it First a Signen:
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For their praiers there are three things exceeding necessary: perseuerance, and Christian watchfulnesse, and thankesgiuing for the graces and blessings they doe receiue.
For their Prayers there Are three things exceeding necessary: perseverance, and Christian watchfulness, and thanksgiving for the graces and blessings they do receive.
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Remembring vs also in their praiers, that GOD would open vnto vs a doore of vtterance with libertie, courage, power and good successe to breake open the mysterie of the Gospell of CHRIST, for which I am now in prison.
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.
I haue also diuers commendations to deliuer to you, some from some Iewes, others from Gentiles. Of the first sort are Aristarchus, and Marcus, and Iesus. Aristarchus is my prison-fellow.
I have also diverse commendations to deliver to you, Some from Some Iewes, Others from Gentiles. Of the First sort Are Aristarchus, and Marcus, and Iesus. Aristarchus is my prison-fellow.
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Iesus by his good carriage hath gotten himselfe the surname of Iust. These three are Iewes, and indeed the only men that constantly hold out to helpe forward the kingdome of GOD: they are men in whom I am much comforted.
Iesus by his good carriage hath got himself the surname of Just These three Are Iewes, 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 remembred to you, are Epaphras, Luke, and Demas. Epaphras is a worthy seruant of CHRIST, and the dearer ought he to be to you,
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,
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I pray you also to remember my salutations to the brethren of Laodicea; especially to Nymphas and that religious familie, who for their pietie & good order, are as it were a little Church.
I pray you also to Remember my salutations to the brothers of Laodicea; especially to Nymphas and that religious family, who for their piety & good order, Are as it were a little Church.
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And when this Epistle hath beene publikely read of you, send it to the Church of Laodicea to be read there also, together with that letter which was sent to me from Laodicea.
And when this Epistle hath been publicly read of you, send it to the Church of Laodicea to be read there also, together with that Letter which was sent to me from Laodicea.
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fol. 173 Six things concerning answering vnbeleeuers. fol. 173 Seuen things required in answering well. fol. 173 Foure things concerning answering beleeuers.
fol. 173 Six things Concerning answering unbelievers. fol. 173 Seuen things required in answering well. fol. 173 Foure things Concerning answering believers.
In the dutie, 1. the parties charged, (ye masters) 2. the dutie required, (doe that which is iust and equall) 3. the persons to whom it is to be performed, (vnto your seruants.)
In the duty, 1. the parties charged, (you Masters) 2. the duty required, (doe that which is just and equal) 3. the Persons to whom it is to be performed, (unto your Servants.)
That God that promiseth eternall things, will prouide temporall things also. In the former chapter God promised the reward of inheritance for seruants:
That God that promises Eternal things, will provide temporal things also. In the former chapter God promised the reward of inheritance for Servants:
than is a plaguie man to poison the sound body of others. 2. More particularly, masters must doe that which is iust, 1. to the soules, 2. to the bodies of their seruants.
than is a plaguy man to poison the found body of Others. 2. More particularly, Masters must do that which is just, 1. to the Souls, 2. to the bodies of their Servants.
And masters deale vnequally many wayes. 1. When they require inconuenient things: for though the seruant must obey, yet the master sinnes in requiring vnequall things.
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.
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nor is it meet they should bring vp their seruants delicately , nor yet that they should leaue their callings and the whole care of their businesse to their seruants,
nor is it meet they should bring up their Servants delicately, nor yet that they should leave their callings and the Whole care of their business to their Servants,
The exhortation may be three wayes considered. 1. As it concernes praier, vers. 2.3.4. 2. As it concernes wise conuersation, vers. 5. 3. And as it concernes godly communication, vers. 6.
The exhortation may be three ways considered. 1. As it concerns prayer, vers. 2.3.4. 2. As it concerns wise Conversation, vers. 5. 3. And as it concerns godly communication, vers. 6.
In the manner three things are required: 1. perseuerance, 2. watchfulnesse, 3. thankefulnesse, vers. 2. In the matter is further added, 1. the persons for whom, praying also for vs: 2. the things for which, that God may open, &c. vers. 3.4. Continue in praier. ] The doctrines implied in these words are foure.
In the manner three things Are required: 1. perseverance, 2. watchfulness, 3. thankfulness, vers. 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. vers. 3.4. Continue in prayer. ] The doctrines implied in these words Are foure.
2. That wee must pray vpon all occasions, for health, wealth, successe in our callings, preseruation of our estates, the blessing of God vpon the word, Sacraments, reading, &c. for pardon of sinne, saluation of our soules, euer stretching out our desires to all the opportunities and callings to praier.
2. That we must pray upon all occasions, for health, wealth, success in our callings, 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.
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3. Wee must be instant in praier, set all aside for praier, wait vpon it, for so the word is rendred, to wait, Act. 10.7. Vse. Is first for reproofe of such wretched men as pray not at all, Iob 21.14.
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.
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and this is a fault in carnall men that fall from temporary faith, or in Gods children, that by the deceitfulnesse of sinne and Sathan, giue ouer their affections and carefull diligence in praier.
and this is a fault in carnal men that fallen from temporary faith, or in God's children, that by the deceitfulness of sin and Sathan, give over their affections and careful diligence in prayer.
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And as for such of Gods children as are decaied and fallen away from the power and practise of praier, they should be wakened and remember themselues, both by considering the hurt they bring vpon themselues,
And as for such of God's children as Are decayed and fallen away from the power and practice of prayer, they should be wakened and Remember themselves, both by considering the hurt they bring upon themselves,
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The hurts befallen them by this apostacie are such as these. 1. The losse of the comforts of the sweet presence of God. 2. They put on a kinde of image of the old Adam againe, they looke as if they were no better than carnall people, they returne in many things to the filthinesse they had forsaken, they forme themselues to the courses of carnall wisdome,
The hurts befallen them by this apostasy Are such as these. 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 lesse loue to Gods children. 4. They bring vpon themselues a tedious dislike of the meanes of saluation, besides the danger of many temporall iudgements.
and less love to God's children. 4. They bring upon themselves a tedious dislike of the means of salvation, beside the danger of many temporal Judgments.
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1. They must purge by godly sorrow and fasting. 2. They must labour to reduce themselues vnto an holy order of liuing, both by a daily course of examination by the Law,
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 themselues to the constant and orderly practise of all Christian duties. 3. They must by daily importunitie beseech God to giue them againe the words and affections of praier:
and 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 affections of prayer:
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if thou but name the name of the Lord with vprightnesse, desiring and resoluing to depart from iniquitie, he may haue an infallible seale of saluation, that but nameth the name of God in praier,
if thou but name the name of the Lord with uprightness, desiring and resolving to depart from iniquity, he may have an infallible seal of salvation, that but names the name of God in prayer,
Thus the Church kept the night of the Passeouer holy, Exod. 12.42. Thus Christ watched, Matth. 14.23.25. Thus Paul, 2 Cor. 11.23. Thus Dauid, Psal. 139.18.
Thus the Church kept the night of the Passover holy, Exod 12.42. Thus christ watched, Matthew 14.23.25. Thus Paul, 2 Cor. 11.23. Thus David, Psalm 139.18.
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And thus we must watch, first our owne hearts, to spie out where any spot of spirituall leprosie in thoughts or affections breakes out, to heale it in time.
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.
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But that which is here principally meant, is watching vnto praier, and thus we had need to watch, 1. to the meanes to get abilitie to pray, 2. to the opportunitie and occasions of praier, 3. to the successe of it, to take notice of Gods answer,
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 vpon God till he giue a blessing, or if God hide himselfe, to sue out an attonement in Christ. Thus of watching. With thankesgiuing.
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.
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and that few of vs are carefull to yeeld God constantly this sacrifice. 3. There are diuers kindes of thanksgiuing, or diuers wayes of thanking God. For men giue thankes,
and that few of us Are careful to yield God constantly this sacrifice. 3. There Are diverse Kinds of thanksgiving, or diverse ways of thanking God. For men give thanks,
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and the perseuerance in the practise of it, is to endeauour after tender and affectionate desires to helpe others by prayer. 3. That Christians should desire the praiers of others,
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 carnall men make vse of their friends to get their helpe for wealth, offices &c. So should Christians improoue their interest in the affections of their friends by seeking praier of them.
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.
2. That in hearing praier God is no accepter of persons, hee is as well willing to heare the Colossians praiers for Paul, as heare Paul pray for the Colossians.
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 colossians.
It is laid downe or propounded in these words, that God would open to vs a doore of vtterance, and is explicated in these words that follow, by the subiect, reason and end.
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.
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1. Of admission into the functions of the Church, Ioh. 10.1. 2. Of life, and the doore of life is the wombe of the mother, Iob 3.10. 3. Of protection, and so to be without doores and barres, is to be without defence and protection, Ier. 49.31. 4. Of grace and regeneration, Ioh. 10.7.9. Psal. 24. vlt. Reuel. 3.8. 5. Of death and iudgement, Iob 38.17. Act. 5.9. Iam. 5.9. 6. Of glory, Reuel. 21.12. Lastly, there is a doore of gifts, as of knowledge, Reuel. 4.1. Prouerb. 8.33. Of faith, Act. 14.27. Of vtterance, 1 Cor. 16.9. so here.
1. Of admission into the functions of the Church, John 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, Jeremiah 49.31. 4. Of grace and regeneration, John 10.7.9. Psalm 24. Ult. Revel. 3.8. 5. Of death and judgement, Job 38.17. Act. 5.9. Iam. 5.9. 6. Of glory, Revel. 21.12. Lastly, there is a door of Gifts, as of knowledge, Revel. 4.1. Proverb. 8.33. Of faith, Act. 14.27. Of utterance, 1 Cor. 16.9. so Here.
The doore of vtterance comprehends 5. things. 1. Libertie and free passage to preach the Gospell. 2. Opportunitie. 3. Power of preaching. 4. Courage and boldnesse, with full vent to rebuke mens sinnes,
The door of utterance comprehends 5. things. 1. Liberty and free passage to preach the Gospel. 2. Opportunity. 3. Power of preaching. 4. Courage and boldness, with full vent to rebuke men's Sins,
not liuing, countenance of great men, &c. but libertie, courage, power, &c. And it greatly taxeth foure sorts of Ministers. 1. Dumbe Ministers, that vtter nothing. 2. Fantasticall Ministers, that vtter the falshood of their owne braines, that speake their owne dreames,
not living, countenance of great men, etc. but liberty, courage, power, etc. And it greatly Taxes foure 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,
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and from the vanitie of their owne hearts, and seeke out for the people only pleasing things, dawbing with vntempered morter. 3. Idle Ministers, that vtter not all Gods counsell,
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,
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for matter or for time, speake but seldome to the people, preach not in season and out of season. 4. Cold Ministers, that seeke not the power of preaching, striue not to approue themselues in the sight of God,
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 sighed of God,
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and yet he doth not desire to haue the doore of the prison open, but the doore of his heart open to vtter the mysterie of Christ, noting that it is a greater want to want the libertie of his ministerie, in respect of vtterance,
and yet he does 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,
We should take notice of this for diuers vses: 1. For thankfulnesse, if there be a doore of vtterance opened in Gods house. 2. For preuention of all things (as much as lieth in vs) that might stop the mouthes of Gods faithfull Ministers.
We should take notice of this for diverse 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 lies in us) that might stop the mouths of God's faithful Ministers.
the lips of the Minister should be touched with the coales of knowledge, zeale, and mortification. 2. The sinnes of the people many times put the Teachers to silence:
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 dumbe, that he could not preach, Ezech. 3.26.24.27. 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching, 1 Cor. 16.9. and therefore we should pray that God would deliuer his faithfull Ministers from vnreasonable and absurd men, 1 Thess. 3.2. 4. Discouragement and feare silence many a Minister in respect of the life and power of preaching, 1 Cor. 16.9.12. Heb. 13.17. Lastly, humane wisdome not only lets the people from the profit of hearing, but likewise it lets the Minister from the power of preaching. God would. ]
the rebellion of the house of Israel made Ezechiel dumb, that he could not preach, Ezekiel 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. Hebrew 13.17. Lastly, humane Wisdom not only lets the people from the profit of hearing, but likewise it lets the Minister from the power of preaching. God would. ]
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If you aske me where the Gospell hath beene hidden, I must answer, it hath beene hidden, 1. in the breast of God from all eternitie: 2. in the shadowes and types of the ceremoniall Law, which was the Iewes Gospell: 3. in the treasurie of holy Scriptures: 4. in the person, obedience,
If you ask me where the Gospel hath been hidden, I must answer, it hath been hidden, 1. in the breast of God from all eternity: 2. in the shadows and types of the ceremonial Law, which was the Iewes Gospel: 3. in the treasury of holy Scriptures: 4. in the person, Obedience,
and passion of Christ, who was the substance of the Mosaicall ceremonies, and the quintessence of all Euangelicall doctrine: 5. in the hearts of Christians.
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.
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or because men haue beene touched and reiect Gods call in the day of saluation, or because they haue presumptuously abused Gods promises, to make them bauds for sinne. The vses follow.
or Because men have been touched and reject God's call in the day of salvation, or Because they have presumptuously abused God's promises, to make them bawds for sin. The uses follow.
Is the Gospell a mysterie? It should teach vs, 1. To esteeme Gods Ministers, seeing they are dispensers of Gods mysteries, 1 Cor. 4.2. 2. To striue by all means to see into this secret, accounting it our wisdome and vnderstanding, to gaine the open knowledge of this secret doctrine, Ephes. 1.8.9. but because euery vessell is not meet to beare this treasure, wee should get a pure conscience to carry this mysterie of faith in, 1 Tim. 3.9. 3. To account our eares blessed if they heare, and our eyes blessed if they see:
Is the Gospel a mystery? It should teach us, 1. To esteem God's Ministers, seeing they Are dispensers of God's Mysteres, 1 Cor. 4.2. 2. To strive by all means to see into this secret, accounting it our Wisdom and understanding, to gain the open knowledge of this secret Doctrine, Ephesians 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:
and reproues such as would be Doctors of the Law, and yet vnderstand not of what they speake, they darken the texts they speake of. It, NONLATINALPHABET.
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,.
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and to preach so is to preach with power, 1 Thess. 1.5. with instance and all watchfulnesse, 2 Tim. 4.2.3.5. with patience and all constancie, with feare and fasting, 1 Cor. 4.9. 2 Cor. 6.4. 2 Cor. 4.8. with assurance of doctrine, 2 Cor. 4.13. with all willingnesse, 1 Cor. 9.16.17. with all faithfulnesse, 1 Cor. 42. with all zeale, knowing the terror of the Lord, perswading, exhorting, beseeching, 2 Cor. 5.11. 1 Thess. 2.12. approuing themselues in the sight of God, to the conscience of the hearers, 2 Cor. 2.17. and 4.1.2. with all holy, iust, and vnblameable behauiour, 1 Thess. 2.11.
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. approving themselves in the sighed of God, to the conscience of the hearers, 2 Cor. 2.17. and 4.1.2. with all holy, just, and unblameable behaviour, 1 Thess 2.11.
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Thus doe not they preach that are Neophytes, young schollers, rash, scandalous, or dote about questions, and logomachios, or fables and vaine disputations, which breed strife,
Thus do not they preach that Are Neophytes, young Scholars, rash, scandalous, or dote about questions, and logomachios, or fables and vain disputations, which breed strife,
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and questions rather then godly edifying, nor they that come with wisdome of words, and the inticing speech of mans eloquence, 1 Corinth. 1.11. and 2.1.4. All this may teach Ministers by reading, praier, and preparation to be with their God, before they come to speake to Gods people:
and questions rather then godly edifying, nor they that come with Wisdom of words, and the enticing speech of men eloquence, 1 Corinth. 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:
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it may terrifie carelesse Ministers, woe vnto thee if either thou preach not, or not as becommeth the mysterie of Christ, 1 Cor. 9.16. It may comfort good Ministers;
it may terrify careless Ministers, woe unto thee if either thou preach not, or not as becomes the mystery of christ, 1 Cor. 9.16. It may Comfort good Ministers;
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Lastly, if Ministers must preach as becommeth the mysterie of Christ, the people must heare as becommeth the mysterie of Christ, with attention, constancie, patience, reuerence, in much affliction,
Lastly, if Ministers must preach as becomes the mystery of christ, the people must hear as becomes the mystery of christ, with attention, constancy, patience, Reverence, in much affliction,
VERS. 5. Walke wisely towards them that are without, and redeeme the time. THese words are the second part of the exhortation, and concerne wise conuersation.
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.
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so are Apostataes, so are worldly men. Christ walkes in the middest, Reuel. 2.1. The Deuill walkes in the circumference round about, Iob 1. his motion is circular, and therefore fraudulent and dangerous. The Apostata walkes backward.
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 walks backward.
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first seeke the kingdome of God and the righteousnesse thereof, and then outward things. 2. It hath in it a carefull attendance to our calling with diligence, and constancie,
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,
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2. To walke wisely is to walke speedily: walke in the light while you haue the light, lose no opportunitie, delay no worke in haruest, Ioh. 12.35. 3. To walke wisely is to walke vprightly, and that for matter in the newnesse of life, Rom. 6.4. and for manner exactly, precisely, circumspectly, Ephes. 5.15.16.
2. To walk wisely is to walk speedily: walk in the Light while you have the Light, loose no opportunity, Delay no work in harvest, John 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, Ephesians 5.15.16.
and to father them vpon the Apostles themselues, or other eminent and worthy men, this continued successiuely as a most diuellish practise in diuers ages after.
and to father them upon the Apostles themselves, or other eminent and worthy men, this continued successively as a most devilish practice in diverse ages After.
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2. That makes the word the rule of his actions, and is sure of warrant from the Scripture for what hee doth, Deut. 4.5.6. This is to walke in the Law, Psal. 119.1. according to the rule, Gal. 6.16. 3. That will not liue vnder any knowne threatning, will not venture to goe on with wrath hanging ouer his head, hee is none of those fooles that will not vnderstand though the foundations of the earth be moued, Psal. 82.5. 4. That walkes by faith, and not by sight, 2 Cor. 5.7. trusts not in things that may be seene, which are mutable, but labours to be clothed with the garments of Christs righteousnesse:
2. That makes the word the Rule of his actions, and is sure of warrant from the Scripture for what he does, Deuteronomy 4.5.6. This is to walk in the Law, Psalm 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, Psalm 82.5. 4. That walks by faith, and not by sighed, 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 righteousness:
] Without are first all Infidels, that liue without the Church of Christ. 2. All Hypocrites, that minde nothing but the gilding of the outside. 3. All wicked men in generall, that liue without God, without Christ, without hope in the world, 1 Cor. 5.12.13. Luke 13.25. Reuel. 22.15.
] Without Are First all Infidels, that live without the Church of christ. 2. All Hypocrites, that mind nothing but the gild 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. Lycia 13.25. Revel. 22.15.
Here are two things I will but briefly touch: 1. That a Christian should be more carefull how he behaues himselfe before wicked men then before godly men. 2. It is to be noted that he saith not with them, but towards them;
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. 2. It is to be noted that he Says not with them, but towards them;
it is one thing to walke with them, and another thing to walke towards them: the one notes a voluntary consorting with them, this the Apostle allowes not;
it is one thing to walk with them, and Another thing to walk towards them: the one notes a voluntary consorting with them, this the Apostle allows not;
That this may be distinctly vnderstood, wicked men may be two wayes considered; first, as spectators of our conuersation: secondly, as parties in conuersing.
That this may be distinctly understood, wicked men may be two ways considered; First, as spectators of our Conversation: secondly, as parties in conversing.
1. All good faithfulnesse in our calling, 1 Thess. 4.11.12. 1 Tim. 6.1. 2. All humble subiection to those in authoritie, shewing all meekenesse to all men, Tit. 3.1.2. 3. A mortified course of liuing, the Gentiles will say of such, they are the seed of the blessed of the Lord, Isay 61.9. 4. Concord and holy loue amongst our selues, doing all things without reasonings and murmurings, Phil. 2.15.19.
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, Saiah 61.9. 4. Concord and holy love among our selves, doing all things without reasonings and murmurings, Philip 2.15.19.
but approue our selues in all meeknesse of wisdome. It is a great wisdome in the vse of our knowledge, to expresse a constant meeknesse, Iam. 3.13. 4. In auoiding euill, 1. to them, 2. to our selues.
but approve our selves in all meekness of Wisdom. It is a great Wisdom in the use of our knowledge, to express a constant meekness, Iam. 3.13. 4. In avoiding evil, 1. to them, 2. to our selves.
To walke wisely in auoiding euils to them, is to be carefull that we put no stumbling blocke before the blinde, but cut off all occasions of reproaching or blaspheming.
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 auoiding euill to our selues by them, we must looke to three things: 1. That we be not infected or defiled by their company, either by needlesse presence,
In avoiding evil to our selves by them, we must look to three things: 1. That we be not infected or defiled by their company, either by needless presence,
for tis not yeelding will draw them, but a pure conuersation with feare, 1 Pet. 3.12. Towards the second sort of wicked men, viz. those that are euill, and are or are like to be iniurious to vs, our wisdome of conuersation lieth in two things.
for this 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 lies in two things.
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1. In a wise demeaning of our selues when they doe wrong or persecute vs, shewing all firmnesse and vndaunted constancie, patience, reuerence, meekenesse, clemencie,
1. In a wise demeaning of our selves when they do wrong or persecute us, showing all firmness and undaunted constancy, patience, Reverence, meekness, clemency,
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This wisdome Iacob shewed in his dealing with his brother Esau, when hee came out against him with foure hundred men, Gen. 32. And Samuel, when hee went to anoint Dauid, 1 Sam. 16. And Hushai when he saluted Absolon, 2 Sam. 26.15.
This Wisdom Iacob showed in his dealing with his brother Esau, when he Come out against him with foure hundred men, Gen. 32. And Samuel, when he went to anoint David, 1 Sam. 16. And Hushai when he saluted Absalom, 2 Sam. 26.15.
And our Sauiour Christ, when he answered the tempting dilemmaes of the malicious Iewes. And Paul in his answer to the people about the high Priest, Act. 23.4.
And our Saviour christ, when he answered the tempting dilemmas of the malicious Iewes. And Paul in his answer to the people about the high Priest, Act. 23.4.
And when in the mutinie hee cried out hee was a Pharisie, Act. 23.6. It is noted as a wisdome in the prudent, in euill times to be silent, Amos 5.13. Tis not good prouoking euill men, nor safe to pull a Beare or a madde dogge by the eares.
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. This not good provoking evil men, nor safe to pull a Bear or a mad dog by the ears.
It hath not in it a relinquishing of pietie or holinesse in the whole, or any part, to keepe peace with wicked men, Heb. 12.14. It hath not in it a forsaking of fidelitie in the discharge of our duties.
It hath not in it a relinquishing of piety or holiness in the Whole, or any part, to keep peace with wicked men, Hebrew 12.14. It hath not in it a forsaking of Fidis in the discharge of our duties.
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It is vsually a metaphor borrowed from Merchants buying and selling of commodities. Time signifies either space of time, or the opportunitie of time: both may be here retained.
It is usually a metaphor borrowed from Merchant's buying and selling of commodities. Time signifies either Molle of time, or the opportunity of time: both may be Here retained.
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In generall, as time is taken for space of time, there are diuers things may be obserued. 1. That time is a commoditie. 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 findes the want of time. 5. That if he were prouident, time for holy duties might be bought. 6. Not to trade for time is a great fault,
In general, as time is taken for Molle of time, there Are diverse things may be observed. 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, Ephesians 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,
God hath his haruest for iudgement, Matth. 13.30. his season for temporall blessings, as for the deaw of heauen, and the fruits of the earth, Act. 14.17. so he hath for the manifesting of his will by preaching, Tit. 1.3. for iustification, Rom. 3.26. for the testification of our iustification, 1 Tim. 2.6. for mercy, and deliuerance, and the helpe of Sion, Psal. 102.13. and for saluation spirituall and eternall, 2 Cor. 6.2.
God hath his harvest for judgement, Matthew 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. for the testification of our justification, 1 Tim. 2.6. for mercy, and deliverance, and the help of Sion, Psalm 102.13. and for salvation spiritual and Eternal, 2 Cor. 6.2.
Finally, there is a season both for man to doe good, Psal. 1.3. and to receiue good, Isa. 55.8. 2. That this opportunitie is not obuious, not ordinary, nor easie, and euery where to be had.
Finally, there is a season both for man to do good, Psalm 1.3. and to receive good, Isaiah 55.8. 2. That this opportunity is not obvious, not ordinary, nor easy, and every where to be had.
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the people must walke while they haue the light: so we must all pray in euery opportunitie, NONLATINALPHABET, Eph. 6.18. Luk. 21.36. 4. We must aduantage our selues by spirituall opportunities, though it be with our losse and paines.
the people must walk while they have the Light: so we must all pray in every opportunity,, Ephesians 6.18. Luk. 21.36. 4. We must advantage our selves by spiritual opportunities, though it be with our loss and pains.
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In particular, concerning redeeming of time, consider 1. what time is lost, 2. how time is to be redeemed, 3. how it must be vsed when it is redeemed, 4. the vses.
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.
and for the buying of this, heauen must suffer violence, and we should throng and crowde into the market to procure it, by praier, hearing, faith, almesdeeds, &c. For though it be onely Christs merits that deserues it,
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, almsdeeds, etc. For though it be only Christ merits that deserves it,
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and therefore because they are so carelesse in making their calling and election sure, this forsaking of the promise of God, is scourged afterwards with comfortlesse sorrowes, arising from such a sense of their corruptions,
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,
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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 vs which was said of the Iewes, that whereas concerning the time they might haue beene teachers, they did need againe to be taught the very principles, they were so inexpert in the word of righteousnes, Heb. 5.12. Much time should be spent in the workes of pietie, abounding in the worke of the Lord as wee abound in time.
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 Iewes, that whereas Concerning the time they might have been Teachers, they did need again to be taught the very principles, they were so inexpert in the word of righteousness, Hebrew 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 workes of mercy, both spirituall (instructing, comforting, exhorting, admonishing, &c. and corporall, (in feeding, clothing visiting, &c.) Generally our time should be spent in well-doing, Gal. 6.9.
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 welldoing, Gal. 6.9.
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and they that vse the world as though they vsed it not, for the fashion of the world goeth away, 1. Cor. 7, 29.30. The vse of all is for reproofe of the most of vs:
and they that use the world as though they used it not, for the fashion of the world Goes away, 1. Cor. 7, 29.30. The use of all is for reproof of the most of us:
Men transgresse against opportunitie two waies; first, by ignorance of the signes of the seasons, Matth. 16.3. secondly, by a wilfull neglect of the opportunitie of grace when we haue them.
Men transgress against opportunity two ways; First, by ignorance of the Signs of the seasons, Matthew 16.3. secondly, by a wilful neglect of the opportunity of grace when we have them.
there are perillous times, times of sorrow, anguish, sicknes, tentation, want, losse, feare, perplexitie, yea wee may purpose, promise, expect time of healing and curing,
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,
Further, the kingdome of God in the mercies of it may be wholly taken away, if we bring not fruit in time of fruit, Matth. 21.34.41. Lastly, this is a very prouoking sinne:
Further, the Kingdom of God in the Mercies of it may be wholly taken away, if we bring not fruit in time of fruit, Matthew 21.34.41. Lastly, this is a very provoking sin:
besides, they are subiect to almost continuall hardnesse of heart and deadnsse of spirit: for it is the labouring seruant that enters into his masters ioy.
beside, they Are Subject to almost continual hardness of heart and deadnsse of Spirit: for it is the labouring servant that enters into his Masters joy.
but especially they should bee abundant in the worke of the Lord, they should double their imployment in reading, hearing, conference, mortification, mercy, &c. Thus of wise conuersation.
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.
and if he turne the people to him by true repentance, he doth returne vnto them a pure language, Zeph. 3.9. and therefore if any man seemeth to be religious and refraineth not his tongue, this man religion is in vaine.
and if he turn the people to him by true Repentance, he does return unto them a pure language, Zephaniah 3.9. and Therefore if any man seems to be religious and refraineth not his tongue, this man Religion is in vain.
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Your ] God is no respecter of persons, he forbids vngracious, wanton, and idle words, in Gentlemen and Gentlewomen, aswell as in poore men and labourers;
Your ] God is no respecter of Persons, he forbids ungracious, wanton, and idle words, in Gentlemen and Gentlewomen, aswell as in poor men and labourers;
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he dislikes it in Masters and Parents, aswell as in children and seruants, it is as ill for the Master to spend his time in idle talke &c. as for the seruant.
he dislikes it in Masters and Parents, aswell as in children and Servants, it is as ill for the Master to spend his time in idle talk etc. as for the servant.
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Secondly, our words ought to proceed from some grace of God in the heart, as from knowledge, faith, ioy, sorrow, loue, feare, desire, &c. and in this sense when they are in the tongue, carry still the name of the fountaine whence they flow.
Secondly, 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.
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or religious matters, words of instruction, comfort, faith, hope &c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ .
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.
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yea gracious words are faire words, and faire words are first gracefull words, words of thankfulnes. 2. Inoffensiue words, not railing, bitter, slandering, blasphemous or filthy words,
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,
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nay not iesting words that are intended to prouoke, irritate, disgrace and bite. 3. Seasonable words . 4. Wholesome words, not filthy rotten communication . Vse is for reproofe.
nay not jesting words that Are intended to provoke, irritate, disgrace and bite. 3. Seasonable words. 4. Wholesome words, not filthy rotten communication. Use is for reproof.
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and if all Christians are charged to vse gracious speeches, much more Ministers, they should speake the words of God, they should keep the patterne of wholesome words,
and 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,
The talke of the Couetous is vsually of his mammon, farme, oxen, bargaines, wares, &c. The Epicures talke is vsually of his sports, dogges, cockes, horses, games, companions, or of his lusts.
The talk of the Covetous is usually of his mammon, farm, oxen, bargains, wares, etc. The Epicureans talk is usually of his sports, Dogs, cocks, Horses, games, Sodales, or of his Lustiest.
Answ. It comes to passe, 1. By reason of their ignorance of better words. 2. By custom in euill speech. 3. For want of constant taking of words of praier and confession to God. 4. By defect of mortification in the heart, their hearts are not sufficiently humbled, they are too sleight in godly sorrow, out of the abundance of the heart the mouth speaketh,
Answer It comes to pass, 1. By reason of their ignorance of better words. 2. By custom in evil speech. 3. For want of constant taking of words of prayer and Confessi to God. 4. By defect of mortification in the heart, their hearts Are not sufficiently humbled, they Are too sleight in godly sorrow, out of the abundance of the heart the Mouth speaks,
That these men may get victorie ouer their euill words (which vsually are against the third or the seuenth or the ninth commandment) they must doe three things:
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:
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and set a watch before the doore of their mouth. 2. They must not faile to mourne ouer their offences in speech, in secret till they haue subdued them, afflicting themselues with voluntarie sorrowes for them. 3. They must striue by all meanes to accustome themselues in good speech, and gracious words;
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;
Alwaies ] A Christian is bound to perseuerance in good words aswell as in good workes, he must talke gratiously, not onely at some times for a passion, as when hee comes newly from the Sermon,
Always ] A Christian is bound to perseverance in good words aswell as in good works, he must talk graciously, not only At Some times for a passion, as when he comes newly from the Sermon,
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2. That mortified men are the fittest to answer aduersaries, especially in causes of religion, such whose tongues and pens are seasoned with salt. coher.
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.
5. That the truth hath all sorts of aduersaries, open and secret, at home and abroad, learned and vnlearned, Ministers and Magistrates, rich and poore, euery one that is carnall hath a bolt to shoot at sinceritie.
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.
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6. That it is not an easie or ordinarie skill to know how to answer well, for thereunto is required first deliberation, hee that answers a matter before hee heare it, it is folly and shame to him. Secondly, prayer, Prou. 16.1. Hab. 2.1. 3. Faith in Gods fauour and promise, Matth. 10.19. Psal. 119.41, 42. 4. Discretion, considering persons, time, place, occasions, one kinde of answer will not serue euery sort of men:
6. That it is not an easy or ordinary skill to know how to answer 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, Prou. 16.1. Hab. 2.1. 3. Faith in God's favour and promise, Matthew 10.19. Psalm 119.41, 42. 4. Discretion, considering Persons, time, place, occasions, one kind of answer will not serve every sort of men:
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we answer in one manner to great men, in an other manner to learned men, in an other to ordinarie men . 5. Patience. 6. Humilitie. 7. A good conscience . Thus of answering vnbeleeuers:
we answer in one manner to great men, in an other manner to learned men, in an other to ordinary men. 5. Patience. 6. Humility. 7. A good conscience. Thus of answering unbelievers:
2. That strong Christians should support the weake, and helpe them, and resolue them from time to time, Rom. 2.19. 3. It is not an easie matter to giue a gracious, seasonable, and profitable answer.
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.
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4. That custome in gracious speech, breeds by Gods blessing, an abilitie to giue wise and sound iudgment, aduise and resolution, it is not wit, learning, authoritie &c. that breeds this skill. Thus of the exhortation.
4. That custom in gracious speech, breeds by God's blessing, an ability to give wise and found judgement, advise and resolution, it is not wit, learning, Authority etc. that breeds this skill. Thus of the exhortation.
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Before he hath handled the common doctrine both of faith and life, now he lets loose his affection to expresse in particular his loue to speciall Christians:
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:
and in particular to the Colossians, sends Timothie and Onesimus, the one a Minister, the other a priuate man, both faithfull, to shew them of Pauls affaires,
and 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,
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and the politike seruing of mens humors, and all the base courses of flattery. 2. By moderating the excesse of complements. 3. By preseruing the puritie of them, that they be not made the instruments of prophanenesse,
and 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,
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but makes choice of discreet and faithfull men, much lesse would he haue imploied about the worship of God or the censures of the Church, suspitious persons, men of ill fame, drunkards, or of scandalous behauiour:
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:
They are farre from this, that detract from the iust praises of their brethren, hold them downe with all disgrace, labour to destroy what they build vp,
They Are Far from this, that detract from the just praises of their brothers, hold them down with all disgrace, labour to destroy what they built up,
2. To what end, viz: That his embassage might be so much the more respected: for the credit of the person winnes much respect to the doctrine it selfe. 3. In what manner.
2. To what end, videlicet: That his Embassy might be so much the more respected: for the credit of the person wins much respect to the Doctrine it self. 3. In what manner.
for a man may slander by speaking sparingly in the praises of the well-deseruing. 2. That he praiseth him without any (but) to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull Ministers.
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.
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There are foure things ought to be in euery good Minister. 1. He must be a good man, a brother. 2. He should be beloued of his people, beloued brother. 3. He must be faithfull.
There Are foure 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 faithfulnesse stands in two things: 1. Diligence in labour: 2. Sinceritie in giuing euery one their portion of rebukes, comforts, directions, &c. in due season. 4. He must be a fellow-seruant, one that will draw in the yoke with his brethren.
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 brothers.
Some because they haue made themselues hatefull to their people by their indiscretion, couetousnesse, contention, &c. Some because they are not faithfull:
some Because they have made themselves hateful to their people by their indiscretion, covetousness, contention, etc. some Because they Are not faithful:
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Either not true to the bed of the congregation to which they consecrated themselues: or not sincere in the vse of their gifts, being idle loiterers, indiscreet feeders, men-pleasers, or the like.
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.
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If you aske what he should declare, I may answer, such things as these, the successe of the Gospell in Rome, the order of Pauls life, and his afflictions.
If you ask what he should declare, I may answer, such things as these, the success of the Gospel in Room, the order of Paul's life, and his afflictions.
the greatest men neede the approbation of other Ministers, yea of other Christians. 2. For thanksgiuing, that so many praises might be giuen to God. 3. For praier for what was wanting,
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,
not their worldly estate, but the estate of their soules, & consciences, and the working of the meanes vpon them, not onely for the satisfaction of the Ministers affection,
not their worldly estate, but the estate of their Souls, & Consciences, and the working of the means upon them, not only for the satisfaction of the Ministers affection,
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but for the guiding of his priuate preparations and praiers, and for his publike doctrine. Which reproues the carelesse Ministers, that heed not the state of the people.
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.
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For though it be a base humour of any to bring false reports, and a weake part in any minister to make the pulpit a place to vent their priuate and personall businesses,
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,
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1. Such as had the faith of Iesus, Col. 1.4. 2. Such as loued all the Saints, Col. 4.1. 3. Such as were fruitfull hearers of the Gospell, Col. 1.6. 4. Such as were constant,
1. Such as had the faith of Iesus, 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,
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and haue put away the body of sinnes, and had with painefull sorrowes put away, fornication, vncleanenesse, the inordinate affection, wrath, anger, malice, cursed speaking, filthy speaking and lying out of their mouths, Col. 2.10. & 3.5.8.
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.
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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 onely, relating Pauls estate to them,
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, perswading them to patience vnder their crosses, remembring them of the ioyes to come, strengthning them against the gaine-sayings of aduersaries, the temptations of Satan, the rebellion of their owne flesh,
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,
1. That hatefull and vnfaithfull persons may be conuerted, and made worthy, faithfull, and beloued. 2. That religion and the word doth not marre, but make good seruants.
1. That hateful and unfaithful Persons may be converted, and made worthy, faithful, and Beloved. 2. That Religion and the word does not mar, but make good Servants.
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Secondly, that there is faithfulnesse required of priuate men as well as Ministers, and that faithfulnesse stands in three things, soundnesse in religion without error or hypocrisie, diligence in the particular calling,
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,
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they must not onely loue Onesimus as a Christian, but also as one of them, for he was a citizen of Colosse: there is loue should be in men as they are fellow-citizens,
they must not only love Onesimus as a Christian, but also as one of them, for he was a citizen of Colosse: there is love should be in men as they Are fellow-citizens,
The salutations signified are from six men, three of them Iewes, Aristarchus, Marcus, and Iesus, vers. 10, 11. and three Gentiles, Epaphras, Lucas, Demas, vers. 12, 13, 14. Aristarchus is the first, concerning whom here is set downe, with his name, both his estate, a prison-fellow, and his salutation.
The salutations signified Are from six men, three of them Iewes, Aristarchus, Marcus, and Iesus, vers. 10, 11. and three Gentiles, Epaphras, Lucas, Demas, vers. 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.
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Now he is commended by his alliance to Barnabas: Certainly the kindred of worthy men are to be regarded euen for their sakes, much more their posteritie.
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 posterity.
Concerning whom you haue receiued commandment ] Some thinke that Marcus brought to them the decrees of the Counsell at Ierusalem, and these read it (of whom yee receiued &c.) Some say the meaning hereof is not reuealed,
Concerning whom you have received Commandment ] some think that Marcus brought to them the decrees of the Counsel At Ierusalem, and these read it (of whom ye received etc.) some say the meaning hereof is not revealed,
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but by the consideration of the person, manner, place, time, &c. A lesser offence aggrauated by circumstances may giue cause of priuate separation from voluntarie company.
but by the consideration of the person, manner, place, time, etc. A lesser offence aggravated by Circumstances may give cause of private separation from voluntary company.
Now because this point of receiuing one another is exceeding needfull, and there may be much mistaking about it, I thinke good therefore to giue out of seuerall Scriptures rules how we are to carry our selues in this businesse of receiuing one another.
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 our selves in this business of receiving one Another.
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This condemnes the carnall hospitalitie 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:
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:
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2. That when we are assured of the faithfulnesse of any, we receiue 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 weake Christians, we take heede of intangling them with questions and controuersies, Rom. 14.1. as the manner of some is.
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, Philip 12.17. 3. That in society with weak Christians, we take heed of intangling them with questions and controversies, Rom. 14.1. as the manner of Some is.
Receiue them in the fellowship of the Gospell, 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 frugalitie, Luk. 10.8.
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.
2. Be watchfull vnto chastitie, and the honestie of the seuenth commandment, 1 Pet. 2.11, 12. 3. Let your conuersation be without feare, 1 Pet. 3.2. 4. Be not vaine in apparell, 1 Pet. 3.3.
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.
and this vprightnesse hath three things. 1. Diligence. 2. All true and faithfull dealing in words and promises. 3. A conuersation without couetousnesse.
and this uprightness hath three things. 1. Diligence. 2. All true and faithful dealing in words and promises. 3. A Conversation without covetousness.
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Finally, to liue inoffensiuely is a strong inducement euen to the worst men, many times to draw from them a good testimonie euen of Gods children. Thus of their names.
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.
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Which are of the circumcision ] This is added perhaps to note, that euen those men though they were Iewes did subscribe to the Apostles doctrine, concerning the abolishing of Iewish ceremonies.
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.
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But by this periphrasis the Iewes were noted, not so much because God did once hereby distinguish and separate them from the world as by a partition wall,
But by this periphrasis the Iewes were noted, not so much Because God did once hereby distinguish and separate them from the world as by a partition wall,
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In the praise of their paines I note, 1. Their paucity or fewnesse, (these only) 2. Their labour, worke-fellowes. 3. The subiect about which they labour (the kingdome of God)
In the praise of their pains I note, 1. Their paucity or fewness, (these only) 2. Their labour, work-fellows. 3. The Subject about which they labour (the Kingdom of God)
These onely ] Here obserue, 1. That when God hath any worke to do, there are found few faithful men to do it. 2. That a people, that hath had the meanes and been conuinced,
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,
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Answ. 1. Such as heare without affection. 2. Such as haue only a temporarie faith. 3. Such as now forbeare societie with Gods seruants in the fellowship of the Gospell:
Answer 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:
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For if now they shame their presence, how farre would they stand off in perilous times? 4. If these three onely of all the Iewes were faithfull labourers in Rome, where was Peter if he had been at Rome, either Paul much wrongs him, not to mention him,
For if now they shame their presence, how Far would they stand off in perilous times? 4. If these three only of all the Iewes were faithful labourers in Room, where was Peter if he had been At Room, either Paul much wrongs him, not to mention him,
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Worke-fellowes ] Here consider, 1. Their labour, worke. 2. Their honor, fellowes. For the first obserue, 1. That Gods kingdome on earth is erected by mans hands,
Work-fellows ] Here Consider, 1. Their labour, work. 2. Their honour, Fellows. For the First observe, 1. That God's Kingdom on earth is erected by men hands,
as the outward instruments, an honor done to man which is denied to the Angels. 2. Gods kingdome needs much labour and helpe, Ministers must worke, they may not be loiterers,
as the outward Instruments, an honour done to man which is denied to the Angels. 2. God's Kingdom needs much labour and help, Ministers must work, they may not be loiterers,
Magistrates also must helpe forward this worke by protecting the ministerie and good men, by compelling such as are by the high waies to come into Gods house,
Magistrates also must help forward this work by protecting the Ministry and good men, by compelling such as Are by the high ways to come into God's house,
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Fellowes ] Here note, 1. The honor of these labourers, they are all one, fellowes, though differing in gifts, 1 Cor. 3.8, 9. 2. Their vnitie, some are workers,
Fellows ] Here note, 1. The honour of these labourers, they Are all one, Fellows, though differing in Gifts, 1 Cor. 3.8, 9. 2. Their unity, Some Are workers,
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2. Ministers must studie to approue themselues workemen that neede not be ashamed, 2 Tim. 2.15. 3. The people must take heede they hinder not Gods worke by disobedience, 1 Cor. 16.16. Lastly, must Ministers in their callings labour, surely then must euery man worke in his calling also, else iust with God if pouertie attend sloth:
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 God's 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 weomen must worke and not destroy their houses by pride and idlenesse, and all both men and women must not talke of it as many do but set to it, Pro. 14.23. nor begin onely but perseuere, Pro. 18.9.
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.
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For first God himselfe will worke with them, so will no Prince though the worke be neuer so princely. 2. Though their worke be not finished yet they shall receiue their wages, though Israel be not gathered,
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, though Israel be not gathered,
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yet their iudgement is with the Lord and their worke with their God, Isay 40.4, 5. Vnto the kingdome of God ] There is a threefold kingdome of God: First, of nat•re, Psal. 103.19. Secondly of grace, Math. 3.2. Thirdly of glory Iohn 3.3. The kingdome of grace is here meant, here I obserue first the priuiledges of this kingdome.
yet their judgement is with the Lord and their work with their God, Saiah 40.4, 5. Unto the Kingdom of God ] There is a threefold Kingdom of God: First, of nat•re, Psalm 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.
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For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace,, may be three waies considered, for they are happy,
For the First the excellent condition of such as by true conversion Are admitted into the Kingdom of grace,, may be three ways considered, for they Are happy,
1. They are happy in their King for he is nobly borne the son of the most high. 2. He comes rightly by the crowne, Psal. 2.7. 3. Hee is of eminent soueraignty, he hath a name written on his garments and thigh, The king of kings and Lord of Lords, Reuel. 19.16. Prince of the Kings of the earth, Reuel. 1.5. 4. He is a Prince of admirable qualities, wonderfull, counceller, the mightie God, an euerlasting Father, Prince of peace, on that keepes the gouernment vpon his owne shoulders, Isa. 9.6. 5. Lastly, he is immortall, 1 Tim. 1.17.
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, Psalm 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, on that keeps the government upon his own shoulders, Isaiah 9.6. 5. Lastly, he is immortal, 1 Tim. 1.17.
but they are euery way most perfect to make men wise to saluation and absolute to euery good worke, such as neede no repeale nor addition, a perfect rule to all ages,
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,
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and so are no lawes of man vnder heauen, 2 Tim. 3.3.15.16.17. 3. They are happy in the personall prerogatiues of the kingdome, for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa. 33.20.21. Ier. 23.5.6.
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 1. Here is certain safety and quiet habitation for all the Kings Subjects Isaiah 33.20.21. Jeremiah 23.5.6.
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yet they are prisoners of hope, and shall be saued and deliuered by the bloud of the couenant, Zach. 9.9.11. Fiftly, the King doth quiet himselfe in the loue of euery subiect and doth reioyce ouer them with ioy, it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him:
yet they Are Prisoners of hope, and shall be saved and Delivered by the blood of the Covenant, Zach 9.9.11. Fifty, the King does quiet himself in the love of every Subject and does rejoice over them with joy, it is a great benefit to live under a good King though the Subject be not known unto him:
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Sixtly, here all subiects are sonnes, Rom. 9.25.26. Seuenthly, they are all King, Reuel. 1.5.6. & 5.10. Rom. 5.17. Eightly, here if any two of the subiects doe agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it, Math. 18.19.20. Lastly the properties of the kingdome shew the felicitie of the subiects of this kingdome.
Sixty, Here all Subjects Are Sons, Rom. 9.25.26. Seuenthly, they Are all King, Revel. 1.5.6. & 5.10. Rom. 5.17. Eighth, 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 Subjects of this Kingdom.
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Thirdly, They are a patient people, and doe willingly forgiue each other his brothers trespasses, Math. 18.23. vlt. Reuel. 1.9. ordinarily men cannot more darken their euidence then by their vnruly passions vnbridled, the King of Sion is meeke Math. 21.5. and so are the subiects.
Thirdly, They Are a patient people, and do willingly forgive each other his Brother's Trespasses, Math. 18.23. Ult. Revel. 1.9. ordinarily men cannot more darken their evidence then by their unruly passion unbridled, the King of Sion is meek Math. 21.5. and so Are the Subjects.
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Fourthly, they may be easily knowne by their easie accesse to their King in their daily troubles, you may see them betimes euery morning at the court gates, Gal. 4.7. Psal. 5.2.3.
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. Psalm 5.2.3.
where he giues his sonne he giues the spirit of his sonne into their hearts &c. Fiftly, They feare their King and his goodnesse, they are more affected with feare vpon the sense of his mercy,
where he gives his son he gives the Spirit of his son into their hearts etc. Fifty, They Fear their King and his Goodness, they Are more affected with Fear upon the sense of his mercy,
then vpon the sight of his iudgements, Hos. 3.5. Sixtly, they make conscience of the least commandements, feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice;
then upon the sighed of his Judgments, Hos. 3.5. Sixty, they make conscience of the least Commandments, Fear aswell to swear by lesser Oaths in Common talk as perjury in Courts of Justice;
They make conscience of drinkings aswell as drunkenesse, of filthy speaking aswell as whoredome, Math. 5.19. and 13.33. they are new creatures, they haue not a new legge or an arme onely, they labour to abound in grace and duties, 2 Pet. 1.11. The vses follow.
They make conscience of drinkings aswell as Drunkenness, of filthy speaking aswell as whoredom, Math. 5.19. and 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.
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First for instruction, if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ, bee so excellent an estate, and so happy and a king-like condition;
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;
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and that they may get into the kingdome of God, they must get an holy estimation of the happinesse of that estate, kingdome should moue them much, Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes;
and that they may get into the Kingdom of God, they must get an holy estimation of the happiness of that estate, Kingdom should move them much, Sathan knew if any thing would prevail with christ it must be the glory of kingdoms;
and the keies of heauen, onely take heede thou neither betray it by security, nor choake it by care, Math. 13. Thirdly, remember to seeke it with all zeale and earnestnesse,
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,
2. Take heed of despising poore Christians, for God hath chosen them to make them heires of the kingdome, they must not be accounted of according to their outward estate in the world.
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.
Secondly, to reioyce in their King, and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord, Psal. 145.10.11. & 149.2. Math. 11.10. for many Prophets and great kings haue desired to see such daies, and haue not seene them, in that cleerenesse we now see them.
Secondly, to rejoice in their King, and speak of the praises of the great renown of the sacred Kingdom that thus comes in the name of the Lord, Psalm 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.
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2. It serues for reproofe, first, of such as can be so easily content either to want or lose the meanes, the kingdome of God is taken from them, Math. 21.43.
2. It serves for reproof, First, of such as can be so Easily content either to want or loose the means, the Kingdom of God is taken from them, Math. 21.43.
Secondly, of the waiwardnesse of caueling hearers that can neuer be set downe but are still obiecting, against this word of doctrine or the estate of Christians, these are condemned, Math. 11.16. &c. Thirdly, it is a great terrour to rich men in speciall, who are threatned with impossibilitie to enter into this kingdome,
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 terror to rich men in special, who Are threatened with impossibility to enter into this Kingdom,
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Fourthly, of the discontentments of Gods seruants vnder crosses, is there no king in Sion? or is it no priuiledge that the first Dominion is come vnto them, Mich. 4.9. Fiftly, it specially reprooues those wicked persons that professe by their workes they will not haue Christ to raigne ouer them by his word, Luk. 19.14.27. Zach. 14.17. woe is vnto them, and woe to such as shut vp the kingdome of God before men, Math. 23.13. 3. For comfort to all Gods seruants.
Fourthly, of the discontentments of God's Servants under Crosses, is there no King in Sion? or is it not privilege that the First Dominion is come unto them, Mich. 4.9. Fifty, 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. Zach 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 enioy such a Kingdome? was it a great offer in Herod to offer halfe his kingdome, what is it in God to giue a whole Kingdome, better then any kingdome on earth? yea this comfort is the greater, in that such christians whose grace is but like the graine of mustard seede, may be possessed of this Kingdome.
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 then 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.
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The lets of frailtie are specially two. 1. Bodily distemper by sicknesse or melancholy, but this may be tried thus if they bee dead hearted in all other things aswell as hearing and praier, &c. 2. Waiwardnesse in the distresse of conscience when the soule refuseth comfort, Psal. 77.3. The lets of comfort that arise of sinne may be considered two waies, first as they are in the worser sort of men.
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 aswell as hearing and prayer, etc. 2. Waywardness in the distress of conscience when the soul Refuseth Comfort, Psalm 77.3. The lets of Comfort that arise of sin may be considered two ways, First as they Are in the Worse sort of men.
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Secondly, as they are also in the better sort. In the worser sort these are the lets; First impenitencie, Ier. 8.6.8. Secondly, peruersnes, Ier. 6.10.
Secondly, as they Are also in the better sort. In the Worse sort these Are the lets; First impenitency, Jeremiah 8.6.8. Secondly, perverseness, Jeremiah 6.10.
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1. Worldly griefe or fretting. 2. Worldly cares, these are thornes. 3. Rage and passion, Rom. 15.4. 4. Lust, 2 Tim. 3.6. 5. Enuie, 1 Pet. 2.12. 4. A spirit of slumber, Rom. 11.7.8. &c. 5. Contrariety or contradiction in opinions, Phil. 2.1.2. In the better sort 1. want of preparation, plowing must go before sowing, Math. 17. Of attention, Isa. 55.3.4. Of estimation of comfort receiued Iob. 15.11. Of godly sorrow, Isa. 61.62. 2. Preuailing of other ioyes. 3. An ouer high expectation. 4. Presumptuous sinnes.
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, Philip 2.1.2. In the better sort 1. want of preparation, plowing must go before sowing, Math. 17. Of attention, Isaiah 55.3.4. Of estimation of Comfort received Job 15.11. Of godly sorrow, Isaiah 61.62. 2. Prevailing of other Joys. 3. an over high expectation. 4. Presumptuous Sins.
1. To teach vs to know that comfort is his gift, and to draw vs to looke aboue the meanes. 2. To teach vs to liue by faith and not by sense. 3. To scourge vnthankfulnesse. 4. To compell vs to the vse of other of his ordinances, too much neglected. Thus of the lets.
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.
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To passe from this point we may here obserue, 1. An imitable praise in the Apostle, he enuies not the labours of his brethren, he is so farre from it that he reioyceth in it. 2. We may see that the wisest and greatest men haue need to be comforted of meaner men. 3. Here is a reproofe of such workemen as by their labour grieue Gods people,
To pass from this point we may Here observe, 1. an imitable praise in the Apostle, he envies not the labours of his brothers, he is so Far from it that he rejoices 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,
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The salutations of the three Gentiles follow, the first is Epaphras who (besides the report of his salutation) is described 1. by his office, the seruant of Christ. 2. By his relation to them, who is one of you. 3. By his loue to them shewed by striuing in praier for them. 4. By his zeale not onely for them but for the two neighbour Churches, vers. 13.
The salutations of the three Gentiles follow, the First is Epaphras who (beside 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 Cities preacher among the Colossians, he is kept back at Rome for a time that so Tichicus might confirme the doctrine before taught by Epaphras.
This Epaphras was the Cities preacher among the colossians, he is kept back At Room for a time that so Tichicus might confirm the Doctrine before taught by Epaphras.
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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 owne people.
Quest. But why is the Apostle so long in speaking of him being so short in the mention of the rest? Answer It is the Apostles discretion to honour him before his own people.
A seruant of Christ ] He was a seruant of Christ, first, as a man and so by the necessitie of creation he must serue Christ whether he would or not. 2. As a Christian man and so he serues him willingly and in religious workes. 3. As a Preacher of the Gospell,
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 whither 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,
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yet they may be Christs seruants which Kings and Apostles haue accounted their greatest honour. Thirdly, men must take heed of despising or abusing Ministers, seeing they are Christs seruants,
yet they may be Christ Servants which Kings and Apostles have accounted their greatest honour. Thirdly, men must take heed of despising or abusing Ministers, seeing they Are Christ Servants,
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Lastly, seeing it is so great a dignitie to serue Christ, both Ministers and people must be carefull to performe Christs seruice, with obseruation of what Christ requires,
Lastly, seeing it is so great a dignity to serve christ, both Ministers and people must be careful to perform Christ service, with observation of what christ requires,
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for the manner or rules of his seruice. Ministers must not seeke their owne things, Phil. 2.21. they must not bee giuen to wine, nor to filthy lucre, nor fighters, nor couetous, not prophane in their families, not young schollers, 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 serue with all modestie and teares, Act. 20.19. Christians in their seruice of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world:
for the manner or rules of his service. Ministers must not seek their own things, Philip 2.21. they must not be given to wine, nor to filthy lucre, nor fighters, nor 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, Philip 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:
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Answ. If you speake of Ministers, it is answered negatiuely, Gal 1.10. He that preacheth mans doctrine, or goeth about to please men, he is not the seruant of Christ.
Answer If you speak of Ministers, it is answered negatively, Gall 1.10. He that Preacheth men Doctrine, or Goes about to please men, he is not the servant of christ.
For conclusion, let vs so settle our hearts to serue Christ, that we remember to doe it, 1. constantly at all times, 2. sincerely by doing all his works both publike and priuate.
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.
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But I adde, that the loue of Citizens must shunne fiue things, as great rockes to make the shipwracke of true affection vpon: 1. Opposition or quarrell and suits in matter of estate. 2. Enuie at the prosperitie or trade of others. 3. Faction or banding into sides in matters of gouernment. 4. Schisme in matter of Religion:
But I add, that the love of Citizens must shun fiue 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 prophane and fleshly men that haue not the spirit of God, that cannot abide others because they runne not with them into the same excesse of riot,
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,
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The loue that leads men from their calling to go from tauerne to tauerne, or from sport to sport, is not true Citizen like loue, it is base and vnwarrantable.
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.
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1. The action, that he doth pray. 2. The subiect, persons, for whom, for you. 3. The circumstance, he praies absent. 4. The varietie of his praiers, praiers. 5. The feruencie of his praies, striueth. 6. The constancie of his praiers, alwaies. 7. The matter he praies for, 1. their perseuerance, that ye may stand. 2. their perfection amplified, by the measure, (full) and by the extent of the subiect, (in all the will of God.)
1. The actium, that he does 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 prays, strives. 6. The constancy of his Prayers, always. 7. The matter he prays for, 1. their perseverance, that you may stand. 2. their perfection amplified, by the measure, (full) and by the extent of the Subject, (in all the will of God.)
As for griefes and feares, it is of force and auaileable, 1. against the troubles and cares of this world, Phil. 4.6. 2. against the stings of secret tentations and preuailing sinnes, 2 Cor. 12.9.
As for griefs and fears, it is of force and available, 1. against the Troubles and Cares of this world, Philip 4.6. 2. against the stings of secret tentations and prevailing Sins, 2 Cor. 12.9.
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and outwardly the reproach of name, Zeph. 3.11. 4. against sicknesse, Iam. 5.15. 5. against ill tongues, Psal. 119.4. 6. against the feare of apostacie, 2 Tim. 2.19.
and outwardly the reproach of name, Zephaniah 3.11. 4. against sickness, Iam. 5.15. 5. against ill tongues, Psalm 119.4. 6. against the Fear of apostasy, 2 Tim. 2.19.
And as for desires, it is a plaine proposition, that God is rich to all that call vpon him, Rom. 10.12. This shewes the felicitie of euery childe of God, to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier;
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;
and it should teach vs that if wee would be counted Gods people to shew that we trust God, by pouring out our hearts before him in all places and at all times, Psal. 62.8. 1 Tim. 2.8. For you ] Doct. 1. Ministers must pray for their people, as well as preach to them.
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, Psalm 62.8. 1 Tim. 2.8. For you ] Doct. 1. Ministers must pray for their people, as well as preach to them.
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And as this may humble ministers vnder the sense of the neglect hereof, so it should teach the people to requite their labour in the Lord, by praying for them againe:
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:
Hereby Ministers may trie whether they loue their people, and parents whether they loue their children, &c. Doct. 3. In that Epaphras praieth for them absent, he is therein a patterne of a true pastor;
Hereby Ministers may try whither they love their people, and Parents whither they love their children, etc. Doct. 3. In that Epaphras Prayeth for them absent, he is therein a pattern of a true pastor;
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Quest. But what must we fight against in praier? Answ. 1. Carnall counsell. 2. Distractions by the lusts of the flesh or cares of the world, 3. The obiects of our owne flesh. 4. Our owne vnskilfulnesse to pray, striue to learne to pray better. 5. Hardnesse of heart. 6. Sleepinesse of our body. 7. The temptations of Satan. 8. Wee must striue against God himselfe,
Quest. But what must we fight against in prayer? Answer 1. Carnal counsel. 2. Distractions by the Lustiest 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 of our body. 7. The temptations of Satan. 8. we must strive against God himself,
their condition is as farre from happinesse, as their practise is from duty. And they are to be blamed, that complaine of their lets and discomforts in praier, but yet they striue not.
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.
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and watching to all opportunities, to be importunate when any doore is opened. Lastly, would one be feruent in spirit? They must then looke to 4. things.
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.
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First, they must serue the Lord; for a prophane person can neuer be feruent. Secondly, they must labour to reioyce their soules with the hope of a better life;
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;
The profit comes by this constancie in praier, appeares by the proofes to bee 1. much ioy, 1 Thess. 5.16. 2. they that pray continually, shall escape the last terrible things,
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,
The reason why Gods children be so willingly imploied in much and often praier, is partly because God commands them to pray alwaies, partly because they finde vnutterable benefit and refreshing in praier,
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,
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and say what profit is it to keepe Gods Commandements, or to walke humbly, and that they could neuer finde any good by it, I can soone answere that in their praiers and obedience there was no profit,
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,
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for their wants are couered by Christs intercession, and their suites are followed in heauen by Christs aduocation, 1 Ioh. 2.1. and framed in earth by the spirit, Rom. 8.26.
for their Wants Are covered by Christ Intercession, and their suits Are followed in heaven by Christ advocation, 1 John 2.1. and framed in earth by the Spirit, Rom. 8.26.
if they had obserued the daily straits of a mortall condition, if they had considered the almost infinite occasions of praier for themselues and others, they would not thus obiect.
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.
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Sol. If they haue constantly praied (which yet I doubt) then the reason is either they watch not in practise to cut off the occasions of euill, Luk. 11.36. or they striue not with importunitie to preuaile with God, Luk. 18 or else they cannot be truely affected towards Gods grace in others:
Sol. If they have constantly prayed (which yet I doubt) then 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:
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and successe, let such a man put on a minde to obserue the rules following. 1. Thou must forgiue all thine enemies, and resolue to liue without malice, Math. 6. 2. Thou must constantly heare Gods word, else thou canst neuer pray, but God will abhorre thee and thy praiers, Pro. 28.10. 3. Thou must get and shew a mercifull heart to man, if thou wouldest preuaile to obtaine mercy with God, Pro. 21.13. Math. 5.7. 4. Thou must carry thy selfe orderly and quietly in the familie, 1 Pet. 3.7.
and success, let such a man put on a mind to observe the rules following. 1. Thou must forgive all thine enemies, and resolve to live without malice, Math. 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 Wouldst prevail to obtain mercy with God, Pro 21.13. Math. 5.7. 4. Thou must carry thy self orderly and quietly in the family, 1 Pet. 3.7.
Sol. Search whether there be not some vile affections, lusts and passions vnmortified, Psal. 66.18. 1 Tim. 2.8. and pray God to giue thee the spirit of compassion, Zach. 11.12.
Sol. Search whither there be not Some vile affections, Lustiest and passion unmortified, Psalm 66.18. 1 Tim. 2.8. and pray God to give thee the Spirit of compassion, Zach 11.12.
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Yet in all this take heed of securitie, rest not in beginnings: God will take that at the first, which he will not still be content with. Learne to pray better. Thus of the sixt thing.
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.
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For Satan will re-enter, and gaine a stronger possession then euer he had, yea their dispositions vnto euill may seuen times more be enflamed then euer before;
For Satan will re-enter, and gain a Stronger possession then ever he had, yea their dispositions unto evil may seuen times more be inflamed then ever before;
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It were better to be ground vnder a milstone, then thus to liue in apostacie, Math. 21.44. such persons are abolished from Christ, Gal. 5.4. They are in the power of Satan, 2 Tim. 1. last.
It were better to be ground under a millstone, then thus to live in apostasy, Math. 21.44. such Persons Are abolished from christ, Gal. 5.4. They Are in the power of Satan, 2 Tim. 1. last.
It had been better for them neuer to haue knowne the way of righteousnesse, then hauing knowne it to depart from the holy commandement giuen vnto them.
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 hatefull to God as dogges 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 remaine no more sacrifice for sinne.
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 fallen into such a condition as there will remain no more sacrifice for sin.
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so in Iudas and Demas, in some the very leuitie and vnconstancie of their nature, in some the concupiscences of the lusts of the flesh , in some certaine opinions wilfully receiued,
so in Iudas and Demas, in Some the very levity and unconstancy of their nature, in Some the concupiscences of the Lustiest of the Flesh, in Some certain opinions wilfully received,
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and great affections to the ministerie, (for so had the Galathians to Paul .) and besides they were such as in reformation did forsake the filthinesse of the prophanenesse of the world ,
and great affections to the Ministry, (for so had the Galatians to Paul.) and beside they were such as in Reformation did forsake the filthiness of the profaneness of the world,
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Doct. 4, Much praier is a great meanes to obtaine perseuerance, and will preuaile: though this be not the onely meanes, yet it is an effectuall meanes.
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.
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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.
2. In respect of consecration or calling, so the word that Some translate to make perfect, is translated by Others to consecrate, Hebrew 1.10. and 5.9.
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A Christian that makes conscience of all his waies, and can loue his enemies, is perfect in comparison of carnall men, that follow the swinge of their owne corruptions and affections,
A Christian that makes conscience of all his ways, and can love his enemies, is perfect in comparison of carnal men, that follow the swinge of their own corruptions and affections,
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And so the doctrine that is to be propounded is called the doctrine of perfection . 6. In respect of truth, though not in respect of absolutenesse: thus hee is perfect,
And so the Doctrine that is to be propounded is called the Doctrine of perfection. 6. In respect of truth, though not in respect of absoluteness: thus he is perfect,
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The fulnesse of faith is the confidence, and vndaunted assurance of it, the fulnesse of knowledge is the largenesse of vnderstanding and discretion, the fulnesse of zeale is the power of words and affections, the fulnesse of ioy is the truth and contentment of it.
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 wee may discerne the state of the soule of a Christian, it is like a vessell vnder the conduit pipe of Gods ordinances filling more and more, by the influence of Christ till it come to be brim-full.
Hence we may 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.
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though we do not discerne it. 3. God requires not fulnesse at first, but by degrees. 4. That the Lord hath in many Scriptures, promised to help vs, against all tentations and impediments,
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 tentations and impediments,
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That ye may be consummate, in respect of your selues, and full in respect of others in euery spirituall thing, by the will of God, that is, not by your owne merits (note that) but by the grace of Gods will.
That you may be consummate, in respect of your selves, and 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 God's will.
But I thinke it should be read, as ordinarily it is read, and so I obserue that we should take counsell for the informing of our faith and reforming and perfecting of our liues, at the will of God.
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.
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But contrariwise, we should learne to sticke to Gods will in all things, yea we should pray earnestly, that we might neuer be beaten from this Anchor hold,
But contrariwise, we should Learn to stick to God's 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 prosperitie and aduersitie, in life and death, we might constantly exalt the glory of Gods will, to yeeld it for euer our acknowledgement of soueraignty ouer vs .
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.
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and in all knowledge , we should be expert in the word of righteousnesse, accustoming our selues continually, to exercise our wits about discerning of good or euill out of the word :
and in all knowledge, we should be expert in the word of righteousness, accustoming our selves continually, to exercise our wits about discerning of good or evil out of the word:
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It is true, they dare not say with their tongues, there is no God, but is there not such talke in their hearts? or could they not wish there were no God .
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.
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They worship not Sunne, Moone, nor Stars, but is there in them that warmth of loue to the true God, that they can loue him with all their hearts and all their soules ? where is that liuely knowledge of God ? where is that trembling feare of God ? where is that glorying in God ? where is that cleauing vnto God ? doe these men euery day commit their waies and their workes vnto God ? These men vse to wonder at Hereticks,
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? where is that lively knowledge of God? where is that trembling Fear of God? where is that glorying in God? where is that cleaving unto God? do these men every day commit their ways and their works unto God? These men use to wonder At Heretics,
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It is true, popish Images are gone out of their sight in the Churches, but are the pictures of the Trinitie gone out of their houses? They thinke indeed it is too bad neuer to come to Church,
It is true, popish Images Are gone out of their sighed 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,
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or luke-warmnes , and continued hypocrisie? For may it not be truly said of them, their hearts almost neuer come to Church , sure their soules will be indited in the day of Christ,
or lukewarmness, and continued hypocrisy? For may it not be truly said of them, their hearts almost never come to Church, sure their Souls will be Indited in the day of christ,
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witchcraft, coniuring and charming is naught, they say, but is going to witches and coniurers and charmers naught too in their opinion ? To forsweare a mans selfe they hold it somewhat vile,
witchcraft, conjuring and charming is nought, they say, but is going to Witches and conjurers and charmers nought too in their opinion? To forswear a men self they hold it somewhat vile,
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They say they know all comes from Gods blessing, but doe they daily seeke the sanctification of their callings and the creatures by the word and prayer ? Wee all say the Sabbath must be sanctified,
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? we all say the Sabbath must be sanctified,
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but who makes it his delight? we condemne labour on the Sabbath, but where are those Nehemiahs, that will restraine this monstrous abuse in the Citie, of hyring labourers on the Sabbath? Though for many Sabbaths one after another, they trauell hither many hundreds of all sorts from all parts round abount,
but who makes it his delight? we condemn labour on the Sabbath, but where Are those Nehemiah's, that will restrain this monstrous abuse in the city, of hiring labourers on the Sabbath? Though for many Sabbaths one After Another, they travel hither many hundreds of all sorts from all parts round abount,
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but how licentious are mens tongues in priuate? or when doe men affectionately pray for their superiours? where is a well ordered Familie to be found? Say that men forbeare bloud, fighting, doe they forbeare anger, enuy, frowardnesse, bitter words? They auoide whoredome,
but 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,
and they will go about with tales and spread them , they will discouer secrets , they will slaunder by scoffing or iesting , they will report part of mens words,
and they will go about with tales and spread them, they will discover secrets, they will slander by scoffing or jesting, they will report part of men's words,
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And besides there is that necessitie of it, that vnlesse our righteousnesse, exceede the righteousnesse of the Scribes and Pharises (who yet lead a ciuill life) wee cannot enter into the kingdome of heauen .
And beside there is that necessity of it, that unless our righteousness, exceed the righteousness of the Scribes and Pharisees (who yet led a civil life) we cannot enter into the Kingdom of heaven.
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but venture all to Gods mercy, yea they will not forgo such sinnes, as they can leaue if they list, they will continue in sinnes that neither bring them pleasure nor profit.
but venture all to God's mercy, yea they will not forgo such Sins, as they can leave if they list, they will continue in Sins that neither bring them pleasure nor profit.
Answ. As weake as thou haue subiected themselues to all Gods wills, of which some now sleepe in the Lord, who from small beginnings grew to great abilitie in Gods seruice:
Answer As weak as thou have subjected 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:
and endeauoured it as thou knewest it, and that with desire to doe all perfectly, certainly the will, study, care, desire is accepted with God. 3. Consider whether God hath not let thee see all this while that thou art accepted as full and perfect, what sinne hast thou begged pardon for,
and 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 whither God hath not let thee see all this while that thou art accepted as full and perfect, what sin hast thou begged pardon for,
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1. That the witnesse of one Apostle is a sufficient testimonie and infallible, which should incourage vs to studie their writings, seeing we are sure to finde nothing but truth there.
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.
How are insufficient or wicked Ministers written for to the Patron, to the Bishop, to the congregation, concerning whom there can be no sufficient testimonie in the day of Christ? And happy were it if no Church-men had their hands in such records:
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 Churchmen had their hands in such records:
A Minister should shew his zeale for his people, 1. By praying for them. 2. By painfull preaching to them, in season and out of season. 3. By protecting them against the reproaches and scornes of the world, striuing by doctrine not only to comfort them,
A Minister should show his zeal for his people, 1. By praying for them. 2. By 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,
it is a wonderfull 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.
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.
as in Iohn at his first entrance. 4. Nor a malitious zeale as in persecutors, that thinke they doe God good seruice in vexing men wrongfully . 5. Nor a wrong intended zeale, such as is the zeale of merit-mongers . 6. Nor a contentious zeale such as theirs that make needlesse rents in the Church . 7. Nor a secure zeale that is a zeale not raised by godly sorrow ,
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. 5. Nor a wrong intended zeal, such as is the zeal of merit-mongers. 6. Nor a contentious zeal such as theirs that make needless rends in the Church. 7. Nor a secure zeal that is a zeal not raised by godly sorrow,
the word is rendred labour sometimes, and it is certaine true zeale is spent about good workes . 9. Nor an ouer-curious zeale, shewed either by sticking too much to the letter of Scripture ,
the word is rendered labour sometime, and it is certain true zeal is spent about good works. 9. Nor an overcurious zeal, showed either by sticking too much to the Letter of Scripture,
or by prying into or harsh censuring of the lesser faults of others , 10. Or a bitter zeale , that spends it selfe in rayling and fiery reproches, railers seldome stand long. 11. Or an ignorant bold zeale such as was in the Iewes ,
or by prying into or harsh censuring of the lesser Faults of Others, 10. Or a bitter zeal, that spends it self in railing and fiery Reproaches, railers seldom stand long. 11. Or an ignorant bold zeal such as was in the Iewes,
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or spirituall mercy to men, it cannot bee cold or luke-warme, in praying, hearing, preaching, admonishing, &c. 2. An ardent loue to such as feare God shewed by desire, mourning and feruencie of minde, towards them .
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.
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3. An vtter hatred of the wickednesse and prophanesse, of the world, with a willingnesse to shew and maintaine, according to a mans calling a spirituall opposition against it.
3. an utter hatred of the wickedness and profaneness, of the world, with a willingness to show and maintain, according to a men calling a spiritual opposition against it.
5. A great wrestling within a man, against the corruptions of his owne nature, expressed by indignation, sorrow, confession, strong cries to God, and reuenge vpon the flesh.
5. A great wrestling within a man, against the corruptions of his own nature, expressed by Indignation, sorrow, Confessi, strong cries to God, and revenge upon the Flesh.
as well as in other graces, howsoeuer the world iudge of it, onely let men looke to themselues according to the former rules, that they deceiue not themselues nor the world.
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 topographie of these townes, it is out of question they were neere bordering cities. Only obserue here 3. things.
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.
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3. That the care of other Churches should not cause men to neglect the flocke that depends vpon them, it is not sufficient that men preach somwhere God cals for an account of their stewardship in their owne charge, they must tend their owne heards, he were a strange Husbandman that would plow his neighbours field,
3. That the care of other Churches should not cause men to neglect the flock 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 heards, he were a strange Husbandman that would blow his neighbours field,
1. Such as totally neglect them, though they haue neede to vse them, yet our Sauiour Christ saith the sicke neede a Phisition o: 2. Such as are waiward and will not be cured, that is such as through impatiencie will not be ordered by this meanes, in the manner they should be. 3. Such as put their whole trust in phisicke,
1. Such as totally neglect them, though they have need to use them, yet our Saviour christ Says the sick need a physician oh: 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,
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for though God hath allowed phisicke as an helpe, yet it was neuer his meaning to robbe himselfe of his owne glory. 4. Such as will out of pride and nicenesse, be tampering with their bodies in phisicke,
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,
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first that this may be the fault of carelesse and ignorant Phisitians. 2. That as we grow monsters in the world by sinning, ouer-passing the deedes of the wicked,
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,
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and zealous for the truth, and knowne and beloued in the Church, for as it is certaine, godly and religious Phisitians may doe much good, in the dangers of their patients,
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,
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so miserable experience shewes that popish and superstitious Phisitians, doe exceeding much hurt, by working vpon those opportunities, to seduce and peruert men.
so miserable experience shows that popish and superstitious Physicians, do exceeding much hurt, by working upon those opportunities, to seduce and pervert men.
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And Demas ] This is that Demas that afterward forsooke Paul, and imbraced this present world, from the consideration of whose estate wee may obserue three things.
And Demas ] This is that Demas that afterwards forsook Paul, and embraced this present world, from the consideration of whose estate we may observe three things.
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but it was curbed and held downe, and so it is with many hypocrites, and therefore men should be warned and looke to themselues, that they be not deceiued, by taking the restraint of the outward practise of some euill,
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,
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Now if any would know more fully what is to be done, and how they should carry themselues towards such as they iustly doubt and feare not to be right, though they make profession:
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:
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It is true that the practise of this rule is strangly censured, when those kinde of people, perceiue themselues, not to be regarded so much as they would bee,
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,
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Thirdly, we may in this man note the propertie of many hypocrites, they will not be discountenanced, they are vsually impudent, this man thrusts himselfe into the Apostles company,
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,
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HItherto of salutations signified, now the Salutations required follow, and these are particular, vers. 15.16.17. generall, v. 18. The particulars concerne either Laodiceans, v. 15.16. or the Colossean preacher vers. 17. who is not onely saluted, but exhorted, or rebuked by intimation.
HItherto of salutations signified, now the Salutations required follow, and these Are particular, vers. 15.16.17. general, v. 18. The particulars concern either Laodiceans, v. 15.16. or the Colossean preacher vers. 17. who is not only saluted, but exhorted, or rebuked by intimation.
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2. It is not vanitie or weakenesse, but may stand with singular gifts and graces of minde to be industrious and large hearted in the many remembrances of all sorts of Christians.
2. It is not vanity or weakness, but may stand with singular Gifts and graces of mind to be Industria and large hearted in the many remembrances of all sorts of Christians.
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though it be but in these lighter complements of salutation, for many times it may inflame much affection to godlinesse, in such to whom they send their salutations.
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.
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In that the Apostle thus with honor remembers the houshold of Nymphas, it shewes his singular vprightnesse, in that he can respect grace in whomsoeuer hee finde it, hee loues a good seruant as well as a good master,
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 this may be a great incouragement to the young and meaner sort, in that they may perceiue from hence, that if they get true grace, they shall be respected both of God and good men.
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.
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and wiues, children and seruants must obey as the Church doth Christ. Againe, are our families Churches? Why then religious families are in a happie case,
and wives, children and Servants must obey as the Church does christ. Again, Are our families Churches? Why then religious families Are in a happy case,
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This Epistle. ] In that this Epistle may not be neglected, but must be read, it shewes that whatsoeuer is reuealed to the Church, to be a part of the word of God, it must be read:
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:
Now for the persons that must reade the Scriptures, it is here set downe 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 reade the Scriptures; and Deut. 17.19. it is required also of Kings, and Magistrates also, none are too good or too great to be imployed herein:
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 Deuteronomy 17.19. it is required also of Kings, and Magistrates also, none Are too good or too great to be employed herein:
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young men must studie 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? Euery good man must reade the Scriptures, Psal. 1.2.
young men must study in the word, Psalm 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, Psalm 1.2.
we must reade all the dayes of our life, Deut. 17.19. and that daily, Act. 17.11. day and night, Psal. 1.2. they reade 4. times a day, Nehem. 9.4. And the rather should we be excited to this daily reading of the word, considering the profit comes thereby, it would exceedingly comfort vs, Ro. 15.4.
we must read all the days of our life, Deuteronomy 17.19. and that daily, Act. 17.11. day and night, Psalm 1.2. they read 4. times a day, Nehemiah 9.4. And the rather should we be excited to this daily reading of the word, considering the profit comes thereby, it would exceedingly Comfort us, Ro. 15.4.
It would be a lanterne to our feet, and a light vnto our pathes, Psal. 119. The word is the sword of the spirit, Eph. 6. and how can wee resist tentations with It is written, if we reade not what is written? and without reading we can neuer be expert in the word of righteousnesse, thereby we are made acquainted with the mysteries of the kingdome,
It would be a lantern to our feet, and a Light unto our paths, Psalm 119. The word is the sword of the Spirit, Ephesians 6. and how can we resist tentations 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 Mysteres of the Kingdom,
I answer diuersly: 1. Some men are poisoned with the inclinations of Atheisme and securitie, they come to the word to obserue it, not to let the word obserue them.
I answer diversely: 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.
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and what directions might be collected out of that they reade for their liues, or did note how the word did offer comfort when they need it, they could not but finde many excellent experiences of Gods prouidence and power in the word, they could not liue in any sinne,
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,
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1. That it is not enough to reade our selues, but wee must cause others to reade, by exhorting, incouraging, commanding, &c. especially Parents and Ministers should see to it, so should Magistrates also.
1. That it is not enough to read our selves, but we must cause Others to read, by exhorting, encouraging, commanding, etc. especially Parents and Ministers should see to it, so should Magistrates also.
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it is vile hypocrisie for a Minister or Parent to vrge their children or seruants to reade the Scriptures, when they neglect reading themselues. In the Church. ]
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. ]
Adde for the further confirmation hereof these places, Deut. 31.11.12. Neh. 8. Luk. 4. Act. 13. And this may assure vs, 1. That publike reading is no inuention or ordinance of man. 2. That the people of God haue found in all ages great need of this helpe.
Add for the further confirmation hereof these places, Deuteronomy 31.11.12. Neh 8. Luk. 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.
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1. Theophylact thinkes it was the first Epistle to Timothie, which was written from Laodicea, another towne of that name, not this Laodicea before mentioned.
1. Theophylact thinks it was the First Epistle to Timothy, which was written from Laodicea, Another town of that name, not this Laodicea before mentioned.
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This Archippus (as it seemes) was their Pastor, ioyned with Epaphras, who was now at Rome with Paul: it is likely he was growne negligent in teaching, and carelesse, and idle.
This Archippus (as it seems) was their Pastor, joined with Epaphras, who was now At Room with Paul: it is likely he was grown negligent in teaching, and careless, and idle.
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1. Sometimes from very discouragements from their people, either because they profit not, or because they weary their Teachers with indignities and wrongs:
1. Sometime from very discouragements from their people, either Because they profit not, or Because they weary their Teachers with indignities and wrongs:
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In this exhortation foure things may be noted. 1. Who he is that is exhorted, say to Archippus. 2. The matter charged vpon him, see to thy ministerie. 3. The reason by which it is vrged, thou hast receiued it of the Lord.
In this exhortation foure 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.
and to be told of their faults, euen of their ignorance, silence, sloth, pride, couetousnesse, simonie, dissolutenesse, ambition, contempt of their brethren, and soule-murder of many kinds.
and to be told of their Faults, even of their ignorance, silence, sloth, pride, covetousness, simony, dissoluteness, ambition, contempt of their brothers, and Soul-murder of many Kinds.
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and diuide the word aright, discretion, to giue euery one his portion, diligence, gentlenesse, in not marring the doctrine with passion, patience to endure the worke and labour of his ministerie, &c.
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.
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and what is without them, they must take heed of their owne diuinations, they must take heed of sloth and idlenesse, they must take heed of the obiections of their owne flesh,
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,
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and the tentations of the Deuill, without them they must take heed of the new errors, that will daily rise, they must take heed of the sinnes of the people, with all the methods of Sathan in deuising, committing,
and the tentations 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 Sathan in devising, committing,
Secondly, Ministers should hence learne, neither to bee proud nor idle, not proud for they receiued their Ministerie of God, it was his gift not their deserts, not idle for they are to doe Gods worke.
Secondly, Ministers should hence Learn, neither to be proud nor idle, not proud for they received their Ministry of God, it was his gift not their deserts, not idle for they Are to do God's work.
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thus to fulfill it is to shew the people all the counsell of God, it is to rebuke all sorts of sinnes and sinners, it is faithfully to doe euery kind of worke, that belongs to their ministerie whether publike or priuate.
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 Ministry whither public or private.
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1. The great care that anciently hath beene to prouide that none but the true writings of the Apostles should bee receiued of the Church, it should cause vs,
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,
for 1. it may serue to confirme vs when wee finde like hatred from the world. 2. It is an alarme to preparation and the harnessing of our selues 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 spirituall and corporall.
for 1. it may serve to confirm us when we find like hatred from the world. 2. It is an alarm to preparation and the harnessing of our selves 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.
Answ. 1. By praying for him to God. 2. By shewing like patience vnder their Crosses. 3. By constant profession of the doctrine he suffred for. 4. By a care of holy life, that they might striue to be such,
Answer 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,
5. The people should be much affected with the troubles of their teachers, and therefore they are farre wide, that insteed thereof trouble their teachers.
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.
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as he began so he ends with vowes and wishes of grace, which shewes. 1. That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue.
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.
nor satisfied till ye be infallibly certaine ye haue attained true grace, and Gods loue. 2. Be sure you loose it not, neuer be without, it matters not though ye lose some credit or wealth or friends &c. so you keepe grace still with you. 3. Be sure you vse it and increase it, imploy it vpon all occasions, be continually in the exercise of it. Thus of the whole Epistle.
nor satisfied till you be infallibly certain you have attained true grace, and God's love. 2. Be sure you lose it not, never be without, it matters not though you loose 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.
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There is difference about the reading, some coppies haue not Tichicus and Onesimus in some Latine copies read, Missa ab Epheso. But the Greeke coppies generally agree that it was from Rome.
There is difference about the reading, Some copies have not Tichicus and Onesimus in Some Latin copies read, Missa ab Ephesus. But the Greek copies generally agree that it was from Room.
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But it is no great matter for the certaintie of the reading, for the Reader must be admonished, that the postscripts are not part of the Canonicall Scripture:
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:
If any desire to be more particularly informed herein, he may peruse a learned Tractate of this argument published by Mr. Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS. NONLATINALPHABET. FINIS.
If any desire to be more particularly informed herein, he may peruse a learned Tractate of this argument published by Mr. Rudolph Cudworth upon the subscription of the Epistle to the GALATIANS.. FINIS.
Verse 2. To them which are at Colosse, Saints and faithfull brethren in Christ: Grace be with you, and peace, from God our Father, and from the Lord IESVS CHRIST.
Verse 2. To them which Are At Colosse, Saints and faithful brothers in christ: Grace be with you, and peace, from God our Father, and from the Lord JESUS CHRIST.
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Verse 3. Wee giue thankes to God, euen the Father of our Lord Iesus Christ, alwayes praying for you. Verse 4. Since wee heard of your faith in Christ Iesus, and of your loue toward all Saints.
Verse 3. we give thanks to God, even the Father of our Lord Iesus christ, always praying for you. Verse 4. Since we herd of your faith in christ Iesus, and of your love towards all Saints.
Verse 6. Which is come vnto you, euen •s it is vnto all the world, and •s fruitful, as it is also among you, from the day that yee heard and truely knew the grace of God.
Verse 6. Which is come unto you, even •s it is unto all the world, and •s fruitful, as it is also among you, from the day that ye herd and truly knew the grace of God.
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Verse 8. Who hath also declared vnto vs your loue, which yee haue by the Spirit. Verse 9. For this cause wee also, since the day wee heard of it, cease not to pray for you, and to desire that yee might be fulfilled with knowledge of his will, in all wisedome and spirituall vnderstanding. Verse 10. That yee might walke worthy of the Lord, & please him in all things, being fruitfull in all good workes, and increasing in the knowledge of God.
Verse 8. Who hath also declared unto us your love, which ye have by the Spirit. Verse 9. For this cause we also, since the day we herd of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all Wisdom and spiritual understanding. Verse 10. That ye might walk worthy of the Lord, & please him in all things, being fruitful in all good works, and increasing in the knowledge of God.
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Verse 16. For by him were all things created, which are in heauen, and which are in earth, things visible and inuisible; whether they be Thrones, or Dominions, or Princip•lities, or Powers, all things were created by him and for him.
Verse 16. For by him were all things created, which Are in heaven, and which Are in earth, things visible and invisible; whither they be Thrones, or Dominions, or Princip•lities, or Powers, all things were created by him and for him.
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Verse 18. And hee is the head of the body of the Church: hee is the beginning, and the first borne of the dead, that in all things hee might haue the preeminence.
Verse 18. And he is the head of the body of the Church: he is the beginning, and the First born of the dead, that in all things he might have the preeminence.
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Verse 20. And by him to reconcile all things vnto himselfe, and to set at peace through the bloud of his Crosse both the things in earth, and the things in heauen. Verse 21. And you which were in times past strangers and enemies, because your mindes were set in euill workes, hath he now also reconciled.
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. Verse 21. And you which were in times passed Strangers and enemies, Because your minds were Set in evil works, hath he now also reconciled.
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Verse 23. If ye continue, grounded and stablished in the faith, and be not mooued away from the hope of the Gospell, whereof yee haue heard, and which hath bin preached vnto euery creature which is vnder heauen, whereof I Paul am a Minister.
Verse 23. If you continue, grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof ye have herd, and which hath been preached unto every creature which is under heaven, whereof I Paul am a Minister.
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Verse 24. Now I reioyce in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake which is the Church.
Verse 24. Now I rejoice in my sufferings for you, and fulfil the rest of the afflictions of christ in my Flesh, for his bodies sake which is the Church.
Verse 25. Whereof I am a Minister, according to the dispensation of God, which is giuen mee vnto you ward, to fulfill the word of God. Verse 26. Which is the mystery hid since the world beganne, and from all ages, but now is made manifest to his Saints.
Verse 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. Verse 26. Which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints.
Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles, which riches is Christ in you, the hope of glory.
Verse 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.
Iohn 11 40. Esay 46.12.13 Foure reasons why the power of God is said to be the power of his glory. About falling from grace & perseuerance. Proofes that Gods elect cannot fall away. This doctrine doth not tend to securitie.
John 11 40. Isaiah 46.12.13 Foure Reasons why the power of God is said to be the power of his glory. About falling from grace & perseverance. Proofs that God's elect cannot fallen away. This Doctrine does not tend to security.
Quoad sens••. Quoad gradum Quoad act••. Quoad doctrinam. Quoad media doctrinae. Seauen things from which the Elect can neuer fall. Psal. 94.14.145: 14. Motiues to continuance.
Quoad sens••. Quoad Gradum Quoad act••. Quoad Doctrinam. Quoad media Doctrine. Seauen things from which the Elect can never fallen. Psalm 94.14.145: 14. Motives to Continuance.
VERSE. I FOr I would yee knew what great fighting I haue for your sakes, and for them of L•odicea, & for as many as haue not seene my person in the flesh.
VERSE. I FOr I would ye knew what great fighting I have for your sakes, and for them of L•odicea, & for as many as have not seen my person in the Flesh.
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Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST.
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.
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Verse 3. In whom are hid all the treasures of wisedome and knowledge. Vers• 4. And this I say least any should begu•le you with inticing words V•rse 5 For though I bee absent in the flesh, yet am I with you in the spirit, reio•cing and beholding your order, and the steef•stnesse o• your faith in Christ. Verse 6. As yee haue therefore receiued CHRIST IESVS the LORD, so walk ye in him.
Verse 3. In whom Are hid all the treasures of Wisdom and knowledge. Vers• 4. And this I say lest any should begu•le you with enticing words V•rse 5 For though I be absent in the Flesh, yet am I with you in the Spirit, reio•cing and beholding your order, and the steef•stnesse o• your faith in christ. Verse 6. As ye have Therefore received CHRIST JESUS the LORD, so walk you in him.
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Verse 7. Rooted and built vp in him, and stablished in the faith, as ye haue been taught, abounding therein with thanksgiuing. Verse 8. Beware lest there bee any man that spoyle you through Philosophy and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.
Verse 7. Rooted and built up in him, and established in the faith, as you 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.
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Verse 9. For in him dwelleth all the fulnesse of the godhead bodily. Verse 10. And ye are compleat in him who is the head of all principality and power.
Verse 9. For in him dwells all the fullness of the godhead bodily. Verse 10. And you Are complete in him who is the head of all principality and power.
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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 yee are buried with him through baptisme, in whom yee are also raysed vp together through the faith of the operation of GOD, which raised him from the dead. Verse 13. And you being dead in your sinnes, and the vncircumcision of the flesh hath hee quickned together with him, forgiuing you all your trespasses. Verse 14. Blotting out the hand-writing of ordinances that was against vs, which was contrary to vs, and tooke it out of the way, nayling it to his crosse.
Verse 11. In whom also you 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 the 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.
Verse 15. And hath spoiled the principal•ties and powers, and hath made a shew of them openly, and hath triumphed ouer them in the same crosse. Verse 16. Let no man therefore condemne you in meat and drinke, or in respect of an holy day, or of the new moone, or of the sabbath daies. 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 beare rule ouer you by humblenes of mind, and worshipping of Angels, aduancing himselfe in &c. Verse 19. And holdeth not the head, wherof all the body is furnished and knit together by ioynts and bands, &c. Verse 20. Wherefore if yee bee dead with Christ from the ordinances of the world, &c. Verse 21. As, touch not, taste not, handle not. Verse 22. Which all perish with the vsing and are after the commandements & doctrines of men. Verse 23. Which things haue indeede a shew of wisdome, in voluntary religion and humblenesse of minde, and in not sparing the bodie, neither haue they it in any estimation to satisfie the flesh.
Verse 15. And hath spoiled the principal•ties 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 etc. Verse 19. And holds not the head, whereof all the body is furnished and knit together by Joints and bans, 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.
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Verse 5. Mortifie therefore your members vvhich are on earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse, wc is idolatry.
Verse 5. Mortify Therefore your members which Are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.
Verse 8. But novv put ye avvay euen all these things, anger, vvrath, malice, cursed speaking, filthy speaking out of your mouth. Verse 9. Lie not one to another, seeing that yee haue put off the old man vvith his workes. Verse 10. And haue put on the nevv man, vvhich is renevved in knovvledge after the image of him that created him.
Verse 8. But now put you away even all these things, anger, wrath, malice, cursed speaking, filthy speaking out of your Mouth. Verse 9. Lie not one to Another, seeing that ye have put off the old man with his works. Verse 10. And have put on the new man, which is renewed in knowledge After the image of him that created him.
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Verse 13. Forbearing one another, & forgiuing one another, if any haue a quarrell to another, euen as CHRIST forgaue you, euen so doe yee. Verse 14. And aboue all these put on Loue, vvhich is the bond of perfectnesse. Verse 15. And let the peace of God rule in your harts to the vvhich also yee are called in one body: and be thankfull.
Verse 13. Forbearing one Another, & 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 bound 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.
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Verse 16. Let the vvord of CHRIST dvvel in you richly in all vvisdom, teaching and admonishing one another in Psalms and Hymmes, and spirituall songs, singing vvith grace in your hearts to the LORD.
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.
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Verse 17. And vvhatsoeuer yee shall doe in vvord or deede, doe all in the name of the LORD IESVS: giuing thanks to GOD euen the Father by him. Verse 18. Wiues submit your selues to your Husbands as it is comely, in the LORD. Verse 19. Husbands loue your Wiues, and be not bitter vnto them. Verse 20. Children, obey your Parents in all things, for this is vvell-pleasing to the LORD. Verse 21. Fathers prouoke not your children to anger, lest they be discouraged. Verse 22. Seruants be obedient vnto them that are your Masters according to the flesh, in all things, not vvith eye-seruice as men pleasers, but in singlenesse of heart, fearing GOD. Verse 23. And vvhatsoeuer yee do, do it heartily, as to the LORD, & not vnto men. Verse 24. Knovving that of the Lord ye shall receiue the revvard of the inheritāce: for ye serue the Lord Christ. Verse 25. But he that doth vvrong, shall receiue for the vvrong that he hath done: & there is no respect of persons.
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 your selves to your Husbands as it is comely, in the LORD. Verse 19. Husbands love your Wives, and be not bitter unto them. Verse 20. Children, obey your Parents in all things, for this is Well-pleasing 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 your Masters according to the Flesh, in all things, not with eyeservice as men pleasers, 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 you shall receive the reward of the inheritance: for you serve the Lord christ. Verse 25. But he that does wrong, shall receive for the wrong that he hath done: & there is no respect of Persons.
Vers. 3. Praying also for vs, that God may open vnto vs the doore of vtterance, to speake the mysterie of Christ: vvherefore I am also in bonds. Vers 4. That I may vtter it as it becommeth me to speake.
Vers. 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. Vers 4. That I may utter it as it becomes me to speak.
Vers. 6. Let your speech bee gracious alvvaies, and poudred vvith salt, that yee may knovv hovv to ansvver euery man. Vers. 7. All my state shall Tichicus declare vnto you, vvho is a beloued brother, and faithfull Minister and fellovv seruant in the Lord. Vers. 8. Whom I haue sent vnto you for the same purpose, that hee might knovv your estate, and comfort your hearts. Vers. 9. With Onesimus a faithfull and beloued brother, vvho is one of you, they shall make knovvne vnto you all things vvhich are done here. Ver. 10. Aristarchus my prison-fellovv saluteth you, and Marcus, Barnabas sisters sonne, touching vvhom yee receiued cōmandements. If he come vnto you, receiue him. Vers. 11. And Iesus vvhich is called Justus, vvhich are of the circumcision. These onely are my vvorke-fellovves vnto the kingdome of God, vvhich haue beene vnto my consolation. V•rs. 12. Ep•phras the seruant of Christ, vvhich is one of you, s•luteth you, and alvvayes striueth for you in prayers, that yee may stand 〈 ◊ 〉 and full in all the vvill of God.
Vers. 6. Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man. Vers. 7. All my state shall Tichicus declare unto you, who is a Beloved brother, and faithful Minister and fellow servant in the Lord. Vers. 8. Whom I have sent unto you for the same purpose, that he might know your estate, and Comfort your hearts. Vers. 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. Ver. 10. Aristarchus my prison-fellovv salutes you, and Marcus, Barnabas Sisters son, touching whom ye received Commandments. If he come unto you, receive him. Vers. 11. And Iesus which is called Justus, which Are of the circumcision. These only Are my vvorke-fellovves unto the Kingdom of God, which have been unto my consolation. V•rs. 12. Ep•phras the servant of christ, which is one of you, s•luteth you, and always strives for you in Prayers, that ye may stand 〈 ◊ 〉 and full in all the will of God.
Vers. 13. For I beare him record, that hee hath a great zeale for you, and them that are in Laodicea, and them in Hierapolis. Vers. 14. Luke the beloued Physician & Demas greet you. Vers. 15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house. Vers. 16. And vvhen this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans, and that you likevvise reade the Epistle from Laodicea. Vers. 17. And I say to Archippus, take heed to the ministerie vvhich thou hast receiued in the Lord, that thou fulfill it. Vers. 18. The salutation by the hand of mee Paul, remember my bonds, grace bee vvith you. Amen.
Vers. 13. For I bear him record, that he hath a great zeal for you, and them that Are in Laodicea, and them in Hierapolis. Vers. 14. Lycia the Beloved physician & Demas greet you. Vers. 15. Salute the brothers which Are in Laodicea, and Nymphas, and the Church which is in his house. Vers. 16. And when this Epistle is read among you, cause it to be read also in the Church of the Laodiceans, and that you likewise read the Epistle from Laodicea. Vers. 17. And I say to Archippus, take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. Vers. 18. The salutation by the hand of me Paul, Remember my bonds, grace be with you. Amen.
