DUKE UNIVERSITY LIBRARY Treasure 'Kgom 1 AN EXPOSITION VPON THE EPISTLE X P THE C .^^L O S S I A N S. ff herein f "^ ^ NOT ONELY THE TEXT IS Methodically Analyfed, and the fence of the words,by the help of V Vrifers,both ancient and moderne is explayned ; Bm aljby By Dodrinc and Vfe, the interifof the iioly Ghoft is in euery place more fully vnfolded and vrged. And befides, ptheyery marrow of mofl Common-places is aptly diffufecithromh^ \ out the body of tliis E x p o s i t i o n, as the nature of of this kinde of Teaching would beare. I ^nd further, ' j Many cliiefe Caies of C o n s c i e n <* e are herereiblued. With conuenknt Vafutte and Breuitic^. Being, Thefubftarift of nearefcauen ycercs VYeeke-dayes Sermons, of N. B Y F I E L D, • late one of the Preachers for the Citie of Chester. I P E T. 5. 10. The God of Ml grace, who hdth called yon vnto his etemall ^orj, by Christ I £ s V S yAJter thatyee hauefujfered a. while, make you ferfeUyfiabltJhjfireng- then, tmdfettle yea. . LONDON'. Printed by T. J'.for N athaniel Bvtter, and areto beibuld at his Shop at the figne of the Pide-BuU in Patils Church-yard, ncarc to S.^AnJiins Gate. iCiy, f 5 Goci The fuL /lance of ntl Theelogie exprefi briefly in thtsEpiJlle: lU it mani- fefled by n$- /lance'. I ... ^ • tr' ■ L> -, .A^ rrl. , jt^^^L.C. S^Oji.^ wm^ -n >,-. TO THE RIGHT HONORABLE, Edward LORD Rvs sell, Earlc of Bedford, and the Ladie Lvcie Countcffe of Bedford j Grace and Peace be mulriplied,with increafc of all honor and happinclFe for cuer. ^^oji noble Lord.and my 'very htHorabk good Lttdie, ' HIS Epiftlc to the Coloflians con- taincs an excellent Epitome of the dodrinc- cxpreircd in the reft of the books of the old and new Te- ftamcnt: as will appearc by a bricfe dehneation or adumbration of the proportion and parts of that facred bodie of truth , paralelled with the fcuerail parts of this Epiftle, vfmg the benefit of this Com- mentarie vpon it* The whole word of God may be diuided into two parts: ihefiri]:concernesy^/r/?,orwhatwemuftbelecue; the fe- cond hue, or what we muft doc. So the Apofiledeuided it, as may appearc by the patterne vfed in their times , which (food of two pms, faith and loue, 2.Tim. 1. 1 5. And fo is this Epiltle deuided ; forin the two firft Chapters he tells them what they muft beleeue , and in the two laft , what they muft doe. Now faith looks either vpon God^ or vpon the Ti>orU. In f ? God The [ub. flattcc of mH Theologie exprefi briefly in thisEpiflle: edicatorie. Cod two things are to be beleeue4 : i . the attributes of the cffiencc. 2. thcrriwf/eof the perfons. The attributes vn- fold the nature and proprieties of God ; fuch as are , his power, glory > knowledge , and the like ; of the power ol God,yecmayread,Chap.i.i I.& 1.12. oftheglorie of God, Chap, i . 1 1 . & 3 . 1 7. of the knowledge of God, Chap. 5. 10, The ^erfom are three, the Father ^ Sonne, and Holj Chofl ■ of theFAr,chap.i.2.i2.& 3-17. of the5'o«wf,chap.i.2. 15.15.&C. of the-Hb/)'G/7o/?,chap.2.i9. Thus of God. In the confideration of the li>orld , faith is taken vp efpe- cially about the creation of it>and thc^ouernment of it. In the creation it viewcs the mightie workmanfhip of God , ma- king all things of nothing, euen the very Angclls,as well as men and other creatures, of the creation, chap. 1.16. of Angells alfo chap. 1. 16. bothgood, chap.2.9. and cuill, chapa.15. ihe^ouernment of the fl'orld^ is two wales to be confi dered : Firft in the generall difpofing and prcferuation of all thbgs. Secondly, and principally, faith is taken vp about the conlideration of the goucrnment ot M«in the world : of i\\t generall prouidencej chap, i . 1 6. 1 7. The prouidence of God ouer man., may be confidered according to his fourefold eftate : i . oi hnocencie. 2. o[ Cor- ruption . 3 . of Grace. 4. o 1 Glorie. t ..In theeftaie of /«womia>,faith chiefly beholds and won- ders at the glorious Image o/Goi^jin which man was created; of this Image you may read, chap. 3- 10. by analogie. In the ibte o( Corruption, two things do offer themfelues to our dolctull contemplation : 1 . Jitme. 2. the punifhment of fin. Sinneis both originall and aSlualt : of originall finne, chap.2.13. of ad:uallfinnes,chap.2.i 1,13. 5.5.6. otthe punifhmentoffinne,chap.5.25. &2.1 3.& 36. In the flate of Grace^ faith viewes three things : i. the meanes of grace, z.xhe [uhieB. 3 . the ayes : firU, by Proposition : fecondly , by Exhortation . In the ^ropofition of VoBrine , hee doth f^ith fingular force of'^ords , and ti>eight ofj^ matter fet out bot\i the Iporke of our Ademption-, v. i 2* i ^. 14, and the perfon of oar ^deemer : and that firjl in his relation t Godf verfc 15. then in relation of the Worlds verfe 15. i^. 17. and thirdly , in relation to the Qmrch^ both the ft>hole in generally verfc 1 8* 1 9.20. Andth Qjurch of the ColofTians in particular t vcrf i-W. . » -l.^. The Argvment. x.{.'L\.^^. And thus of the Propojition. Now his Exhorta- iion joHowes-, from the z^. of Cha^.i. to the end of Chw^.z. and therein bee both perfwades and dijfwades : heeperfwades by manyflrongandtnouingReafonSfto an holy endeauour to con- tinue and pcrJeiteremtbaU Chriftian firmneffe ofrejolution, both in the Faith and Hope, ypas already begotten in them by the GojpeU : and this is contained in thefeauen lafl Verfes of the fir jl Chapter:, and thefeauenfirfl Verges ofthejecond Chapter . Bee dijfwades them from receiuing the corrupt DoBrine of the falfe Apoftlest -whether it yoere drawnefrom PhilofophicaU Specula- tions, or fr-om theTraditionsof mentor from the Ceremoniall Law o/Mofes; and hee proceedes in this order : firU-, hee layes downe the matter of his Dehortation-, Chap, t . verf. 8 . then jecondly-t hee confirmes it by diuers Reafons,from vcrf.^ .toi6. andlajlly-, he concludes^ and thatfeuerally^ai againfl Mofaicall Rites, verf.i ^. 1 j. againfl Philofophy, verf. 18 . i ^ . andagainU Traditions-, verf. to . andfo to the end of that Chapter. Thus ofthejecond part. Tinrdly, ingiuing Precepts of life the Apoflle holds this or- der : firii, heegiuesgenerall Rules, that concerne aU as they are Cbrifiians : then-y heegiues^eciaU Rules, as they are men of this or thateflateoflifc-j. ThegeneraO Rules are contayned in the firft feauenteene Verfes of the third Chapter : and the ^eciaU Rulesfrom the eighteenth Verfe of the third Chapter to thefe- condVerfe of the fourth . ThegeneraU Rules hee reduceth into three heads : wiz.firU, the Meditation of heauenly things, V€x(. I .t . 3 . 4 ,fecondly,the mortification offices andiniuries,\eti^ to the\2.. thirdly, the exercife of holy Graces, a number ofw, hee reckoneth, both in the kindes, meanes, and ends of f'"^'* fromvQti^.iz.to 18. The particular Rules concerne pr^P^^J houfijouldgouernment for hee jets downe the dutieA^^^^^y verf. i§ . of Huo bands, y6[. i ^ .of Children, verf. zo/^^^^f^fs, V.2.I . ofSeruants,'WcxLvz.zi.z^.z<).andofMaiv^'>^'^^?'^- verf. 1 . The Epilogue, orConclufon, contaynesir/^^^^^ matter of, 4 The Epi- generaQ Exhortation, as alfo matters ofSal^^^^^-'^^^^i^^^^^^ '°^"''- Exhortation concernes Prayer, verf. i. ?' "^v^ Conuerfation, C 4 / verf. ' ; The Pre- cepts of llft^ l! H bl ^rr 1 HE Ar G V M E N T. vcrf. ^.andgodlyCommmication,YcrC6. Now after the Ato-^ (ilehatb disburdened himfelfe of thojs general! cares, then hee \ taketh liberty to refrejhhimfelfe and them.byrememWing cer- ' taine that icere deare both to him and them. And fir fl, he makes enterance by a narration of hfs care to know theirefiate anito informethem of his. To yohichpurpofe hejendeth andpraylth Tichicus and Onefimus, verG 7. 8 . ^ . T/;^ Salutations then foUow) andthey are of tm forts .forfome arefigni^edto them, fame arerequiredin them. Of thefirfifort, hefgnifies the Sa- lutations of fixe men, three of them lewesy and tj^ree Gentiies, vcrf. lo.ri.ir. 13. i^,The Salutations required, concerne ey- therthehz.Q^icQ2im,wcT(. 15. 16. or one of the CololT^an Preachers, ypho is not onely fainted, but exhorted, vcrf. ^7. MdthenfoUo-^eitheApoftl^eneraaSalutationstlan,inihe laflVerfe, ^ \ I THE TT/. . AiJ.'^1..C. i THE PLAINE Logicall ^natafis of the fitft Cbaptet. ,■ r- . . T E K (feinds of three parts : a !>«.««. His C H " ^ " '™ Exiiorutton to con- ' aP«r>""'°fP° !' The p™«« « ™"- -^^"^™''« ttTXt^o « Verf.^-dtheP./.. in tfee third Verfe,andtUethtto^^^^^ ^ ^^^^ ,he P../^^^ falM-'m^^con^^^^^^^ EpiftTe, and an ^ xfeW/... >^««'^£XcL?w^ot named as one that did ap- £«.Wi/?,femousuuheChurJes w^^ ^^^^^ nrnue the Doarine of the Epiif'^"^ . . ^ by his Name, ud : fe- condly, by his Office, an o^f?^^^.^ ^^ impulfiue caufe, the C H n I s T • n- A «hit hee accounteth to be Ae ':hi* Th^Sdmim «Ff«'f"V!:^' Tp«„, which are ampLhedoy goodonearth.andt^at>sG|^-"^^«;^„„,P,,te,..„^^^ be;s^cr^"?;2§-tr;:uetothe»hyt«o ftr/* 1 ■ *• fer/«j. yj-' nccganc f'erfe 4. j. Ferje f . 6. rtrfej, 8. ferfe^.io.ii. thankes for them: and this hec both propounds generally, 'verf.-^. and expounds particularly in the Veries following. In thegenerall propounding, three things are euidently expreft ; firft, what hee did for them, h^egaue thankes, h^^ prayed: fecondly,to yvh.om.,euen to God the Father of mr Lord lefta : thirdly, how long, dwayeSy that is, conftantly from day to day. Now, in the Veries that follow he expounds and opens this : firft, his Thankefgiuing,T7fr/! 4. 5- <5. 7. 8. fecondly, his Prayer, 'verf. p. 10. 1 1 . In the Thankelgiuing hee (liewes for what hee gaue thankesj which hee referres to two heads, i . their Graces : 2. fecondly, the Meanes by which thofe Graces were wrought and nourilhed. The Graces are three, Faith, Loue, Hope, -verf.^.^. Their Faith is am- plified by the ObicO:yyour Faith in Jejrn chrtji : and their Zoue,hy the extent oik, your Loite to all the Saints. -^n^ thea Hope, by the place, which is laid'vpfor yotiinheauen. The Meanes of Grace was eyther principall, 'verf. 5. <5. or Inftru- mentall,^'fry^7. 8. The principall ordinary outward meanes was the Word; which is defcribed and let out fixewayes : i.by the Ordi- nance in which it was moJ^ eSj^ftuall, "rto. Hearing, whereof yee haue heard. 1. By the propertie that was moft eminent in tlie working of k.,^uiz>.Truth,i>y the word of truth. 3. By rhekindeofword, t^^^.the Goipell, which is the GoJpeH. 4. By the prouidence of God in bringing the mc'dnosywhichu come vntoyou. 5. By the fiibied Per/bns vpon \f' horn it wrought, 'viz>.you and all the world. 6. By the efficacy of it, it is-jriiitfulL andincreafeth; which is amplified by the repetition of the perfbnsin whom, and the con fideration both of the time, in thofe y/ord^j jrom the day that you heard,^c. and alfb, of the adiuuant caufe, ^iz>. the nearin a and the true knowledge of the grace of God, fronu the day that you heard of it, and knew the grace of God in truth. Thus of the principall Meanes. The Miniftery of the VVord,the Inltrumentall,or the Minifl:er,fol- loweth, verf. 7.8. and he is defcribed, i .by his name, Epaphroi : 2.by the adiunft loue of others to him, bebued : 3 .by his Office, a Seruant: 4. byliis willingnelTe to ioyne with others, afellowferuant : 5. by his fiutlifuInelTein the execution of his Office, whichifforyouaftithfull Mmfterofchrijl: and lafHy, by his delight in his people, which hee fhewes by the good report he chearefully giues of them, idz,. who alfo declares njnto •vsyour loue in thefpirit. Thus of the Thankelgiuing. Now in the opening or vnfolding of his praftife in paying for them, firft, hee affirmes that he did pray for them; and then, declares it by 'lliewing what he prayed for. The Affirmation is in the begin- ning of the ninth Verfe,and the Declaration in the reft of the words to the end of the eleauenth Verfe. In the affirmation is three things : firft, an Intimation of a reafbn, in thole words,y^r thii cauje : fecondly, a confideration of the time, Jir><;e the day wee heard of it : thirdly, the matter affirmed, wee ceafe not to pray for you. In TbeAndyfis. In the Exhortation to perfeuemnce in faith, there is worthy toi be noted : tirft, the manner of propounding it, which is. with an //: ie- condly, the duty reqmred, Conttnue: thii-dly, the numnerof ,riie du- ti^jgrotmdedandjiahlijhed : fourthly the obied:, Grace,/;? Pmh c.y.i • In the Exhortation to pericuerance in Hope, tv«o things are to be obferued : firft, he lets downe the euiU to be auoyded;.z'/z..viiietled- nefTe or reuolting, in the words. Be notmauedjwity rfccondiy,h(je quickens them by remembring the caufe ;uid fbunt;imc of ilxeir hope : t'/z.. The hearing of the GoJpeU preached. Thus of the Exhortation, the Re;iibns follow. There are (eauen Reaibns to inforce this Exhortation to pericue- rance. The iirft is taken from the Consent of Gods Elect, which are through the world, who haue in the preaching ot the Golpell receiued Faith and Hope, as their common portion. The fecond Reafbn is taken from the teftimony of P a v l h;m- lelfe : and that is two-fokj; the rirft is the teftimonie of his Mini- fterie \ This is it hee preacheth, and therefore it iliould be it riiey Ihould keepe faft : the fecond is the teftimony of his Sajfe- riffgsj hee hath endured much for the Doftrine of Pairirand Hbpej and therefore they fliould continue in it : and to Ihrre them" the more concerning his fuiferings, hee llieweth that hee lu .feed with great loy : which hee conlirmeth by exprelfing the reaibns of his ioy; Iirft, becaufe they were the affltcficns ofchriji:, fecondly, becaulc hee had his parr allotted liim by the decree of God : and it was his ioy that hee had almolthnithed what was /^ for him to fufterj there was but a little remaining : thirdly, becaufe they were but in his fiejh: fourthly, becaufe mty wtrt for thenu, and the good oi the church., Verjei^. The third Reafbn is taken from the tejlimony of God, who inioyned vnto P A V L and other Minifters tins dijpenjatton of the Doftrine of Faidi and Hope,with a charge that they iliould fee his Word fulfilled herein, r^r/^'i 5. The fourth Reafbn is taken from the excellencie of the Gofpell : which is {^*:.t out^ firft, by the nature of it, \tis a myjierie : fecondly, by the antiquitieofit, itw^s^-An^TC.ts hid (ince theworld began-aefjrom^ Ages and Generations: tliirdly, by the time of the reuclation of it, nerOy in the new world : fourtlily, by the perfbns to whom it is reuealed, •viz^. onely the Saints^ all which ihould moue to care and conftancy in keeping of it. ferfe 26. The lift Reafon is taken from the excellency of the Subieft of the Gofpell, which is no lefTe nor worfe then Chrift reuealed by the preaching of the Gofpell. In this reuclation of Cluift in the Gofjjell, confider, tirft,who reueales him,God:fecondly,rhe caufe of his reue- htion, the will of God, hee tvottld: thirdly y the manner, 'viz,. in a rich andglorioHs my fiery : fourthly, the perfbns to whom, 'vi^. the mifera- ble Gentiles : liiHy, the effects or fruits of it, which are, tirlt, the inha- bitation ofchnji : fecondly, the hope of glory, Verfe 2 7. A The f TbeAMljfa. ftrfi tt. f«fi*9' The fixt Reafbn is taken from the end, which is the prcfenting of them perfect m lefus chrijl;wh\ch is amplitied by the meanes to bring to this end, which is preaching : and that is amplified, firft, by the parts of it, which are teaching and admonijhing : and fecondJy, by the manner, i» all Wtfedeme^Verfe 28. The feauenth Reafon is taken from the holy flrife of the Apoftle, to bring men to this : which is amplified by the great fuccefle which the L o R D had giuen. Ferfe vlt. i '&^m^mmftimm^ >X.J=« "i»'i Trr-xTf ^ c I A METAPHRASE vpon the firft Chapter of the Epiftle to the CoLOSSIANs. AVE, the Mejfenger or Embajfiidonr-generall for all the Churches of the Gentiles Jay Commif- Jion from the promifed Messiah, now come tn the Blefrj, the Lord annoynted^ fete- rated hereuntojtotfor his owne worthmejje^or by any fr mate motion of his owne, or by com- mandement of any man, but by the exfrejfe will of God, according to his euerUJlingcoun- fell\as dfo Timotheus, a reuerend Brother, an Euangelifi ofchrijl, with full and free tejlimonie approueth this Epijlle written ^ To the CtttZicns and Inhabitants of the Citie ^Colofle, that are feper ate from the worldicmdfanthfied with true Grace,and friithfuUy walke in that holy Calling, in brotherly communion orie with another, and indjjjoluable fnion with Christ your Sauiour : Grace be with you^ind Peace, euen the free fauour ofGoo, with all internall, et email, and needfull cxternall blejimgs ,from him that both will and can, euen God our leather, through the merits of the Lord our annoyn- ted Sauiour. Wegiue thanh.es vnto God, euen that God that by an eternall and "vnexprejjahle generation is the Father of our Lord lefus Chrijl , re- Tuenwringyou earnejlly and conftantly in our daily Prayers, being ex- ceedinglyfired and tnfiamed, fince wee heard by continual! and true re- port of your precious Faith-^ by which you haue with firmenejje and Jiedfaflnejje of a(furance laid hold tpon Icsvs Chris '^■,for life and righteoufrtejje : and the rather , becaufe wee Ukewife heard of your holy affection tofuch as hauefeperated thcmfelues from thepro- phanenejfe of the world^o theferuice of God, efpecially conjidering that you haue not the glorious Faith ofchrifr in rcfpeCl ofperjons, but loue all the Saints as well as any. K^yind (as a People not defiitute of any fauing Grace,) we reioyce to heare of thai liuely hope, by which you haue laid held on the Promife ef eternall glory, which God the Father hath prepared and laid -vp in Heauen. And the mare are wee confirmed in this refolution, conflantly, K^ 1 to Vetft I TiA f L, 3n •■ Apoftle ef IcfusChnft, by the wil! of God, and T». motbetu out BioclMr. fffo t. To them which are at Coloffe, SaiDts and faithfull brethren in Chrili : Grace be with you, and peace, from God our Father, and from the Lord I es vs Christ. ftrfe J. Wee giue thankes to God,cuen the Father of onr Lord lefus Cbrift, al- waycs praying for you. ftrfe 4. Since wet- beard of your tilth id Chritt Icfus , and of your loue toward all Saintt. ferr* J. Fpr the hopes fake whicli is laid vpforyouinhea- ucn,whcreof ye haue heard before by t!ie word of truth, which is the Gofpell. The Metaphrafe. Ferfe 6. Which is come vnto you, euen as it is vnto all the world,and IS fruitful!, as It is alio amoiiJ you,from the day that yee heard and trucly knew the grace of God, ftrfej. As yeealfo learned of EpaphrM our deave felloiv/cr- uantjwhichisforyou a faithluU Minilhr of Chrift. f^erfeS. Who hath alfo declared vnto vj your loue, whidi yee hauc by the Spirit. ^erfe 9. For this caufe wee alfo, fincc the day wee heard of It, ccafe not to pray for vou, and to dcfiie that yee migh: be ful- filled with kuow- ledoeothis will.inall wifedomc and fpiri- tuall vndevftanding. ferfe 10. That yee might walke wortfiy of the Lord, & pleafe him in all things, be- •ing fruitful! m all good workes.and in- creafing in theknovv- ledge of God. ferft 1 1 . Stren<;- thened with ail might through his glorious power vnto all pari- encc, and long-fiifFe- ring '.tith ioyfulncfTe. loprayfe God for thefe excellent Graces, becmfe they are not fo- daine P ancles, or frefumptuoin Conceits , rat Jed, out of the Porge ofyouroxvnebraine.,or concerned for fame cor r up or car nail ends, but were indeede begotten in you by the mighty tvorking of themofi j-weet Doctrine of Reconciliation, f roue d in it felfe, and by ejjeil y to be a Word of Truth : etien that word of the Lord, long for e- told'e, now trnely reiiealed and accompltf^ed alfo , begetting the true forme ofpietie in you, with conjlancie and true ^frightnejje, both of heart and life. This is the word of Reconciliation- which is come vnto you, as by in- credible power and fwiftnejje,it is no%v to the greateji fart of the world, euen to people oj all forts and Nations, caujing them to fl)ew the foundnejje of their Conner fion,by the daily fruits of amendment of life: and thts increajeth continually in ail places, as it doth, and hath done with you , fince the -veryfirj} day that you truely heard and effectuaUy beleeued this rich Do^rine of the grace of G o d. C/^nd this very Doctrine, which you haue heard of Epapliras,w the felfe fame diuine truth that is gone all abroad the world : of Epa- phras I fay, whom wee all reuerence as our dearefellow-Seruant, be- ing affured that hee is for your befl good, afaithfuti, andmofl humble Mintfier oflefm Chrifh Hee hath with great contentment boafled of you, in reporting to vs yourfpiritiiall and heauenly affection to God, and godlinejje, and one towards another : and for the fame caufefincethefirft time we heard of your prayfes in the Gofpell, wee haue becm importunate without cea- fing,prayingfor you, and befeeching God to increafe in you, and make compleate your knowledge ofhtsreuealedwill,not onelyfor contempla- tion, but for praffife alfo, with a gracious experience of the working of the Spirit. That yee might carry yourfeluel in a holy cminency of godly con- uerfation , frilling to proportion your obedience m a greater degree then ordinary , as might become the great meafure of Gods Mercies of all forts towards you, exprefiing a Hiiely kindeofpleafingneffe, both in carriage tpw^irds God arfdman, being refrefJ^ed with thefweetaeffe of acceptation in your fer nice s, and that you might extend your careful- neffe to bear e fruit, not in one kinde or feme few, but in allkindes and forts of good workes,daily mcreafing m a holy acquaintance with the fa- cred nature of God, which is both the effect and caufe of all comfortable progreffe in holy life. That fo growing vp to a ripe age in C h k. i sT,in the fin^ifica- tion both offoule and body and fjirit, in all the Graces and Duties of Christ and Chriflian life, through the afifiance of the glorious power of G o d, in the njfe of all meanes and helpes appoynted of G o v>, yee might accomplifi) your mofl holy profef ion , with fingular comfort and contentment , being able cheare fully and with all pati- ence and Long- fuffering to beare the Croffes^ Tentations, Infrmi- ties, Perfecutions , aud whatfoeuer Wrongs or Indignities might befall yon The Metaphrafc. you rp ay ting for the Promife of God, i^eingneuer veeAry ofrcell- doing. \_yind as wee haue thought good thus to let you s into the Kingdome of leftts Chrijl, the Sonne of his loue, inrolling our names among the liuing, and accounting -vs as Subieifs of this Kingdoms of Grace, and Heyres, euen Coheyres mth ChriJl,ofthe glcn^y to be reuealed. iyind howfoeuer our Sanguification be at yet i>nperfelf , yet aro wee not onely bought with a price, but effeCfuaUy and truely redeemed, and in fome fort fully to : for in our Jujitfication wee are perfectly reconciled, and all our finnes abfolutdy forgiuen vs , a^ if they had neuer becne committed, through his merits thatfhed his bloudfor 'vs. who is a mojl Uuely and perfect Image of the inuijible God, not onely as hee workes Gods Image in man, or becaufe hee appeared for God the Father, to the Fathers in the old ZaWy or becaufe as man hee had in him the likenejfe of God in perfect hoUneffe and righteoufneffe-y or becaufe hee did by his Miracles, as it were, make God ijifible in hts flejb-y but as he was from euerlajling the -very eJfentialL naturall Image of God, mofl abfolutely in his diuine perfon refembltng infinitely the whole rtature of his Father : and therefore is to be acknowledged as the begotten of God by an eternalL generation -'fo the fir (i begotten ofeuery Creature, as he was before them^fo is he therefore the principal heyre of aVi things, by whom, and in whofe right, all the Saints doe inherite what they haue or lookefor. For by him all things in hfauen or earth,whether '-cifible or inuifibU were created-^ yea, the •very <^ngels themfelues, of what Order or of- fice foeuer, whether Thrones or Dominions, Principalities or Powers, were all made by him of nothings and therefore hee, and not they, are to be worfhipped : injh,ort, all things were created by Inm-, yea, and for him to. I v>^ 3 And ftffi li. Giuiag tliankcs Ynto the Fa- ther , which hath made vj meeie to be partakers of the lohe- ntance of the Saints la light; r , ,v. >• -.'w ■.■ \^_. . , \ . . K^ind thirdly, hee is ahea)d in reflect of influence-^ for from hnvu onely comes downe to the members, all peace with God, and all the fruits of that reconciliation :for it is- hee that made peace, by the blottd fhis Croffe, and that hath efiatedhappineffe vpon aH the Saints, re- ■ concilingthem to God : I fay, ail the Saint sJ?oth thofe that are in heauen already, and thofe that being yet on earth, hope for that glory in heauen hereafter. <^nd that this isfo,you are able out of your owne experi- ence to auouch: for whereas by nature you were firangers fiom God and the life of God, you were 'very enemies to God and allgoodncffe : and this alienation and enrmtit was apparantly feated in your 'very mindes, through the euilt workes of aU forts which abounded in yottt hues\ yet you know that Christ taking our Nature -vpon hirtL., a»d in that nature fuffering death for you, hath reconciled you to God, and by thee GefpeV, a-new created you, that he might prefent you to God, as holy and 'vnblameable, and without fault in hn fight, couering your wants and hiding the euill of your workes , through his oivne Inter cef ion, and allowing you the benefit of the Couenant of Grace, through which 'upright neffe will be in him accepted infieadof perfection. ; v' Now what remaines, but that feeing wee haue fuch prec'witt -i)^*- Cirine,you fhould be exhorted to hold out with all Chrifiian perfeue- rame,fctlmg and efiablifhingyour hearts in the belief of the truth., faffering your felues not to be caryed away with any contrary winde of DoUnne, fiom the confidence of that hope of your reconaliation with G o V), which hath beene propounded andwrought in you,by the preaching of the Gofpell:, and the rather , becaufe -vnleffe you doe fo' , ■ perfeuere The Metaphrafe. perfeuere., you cmnot haue found comfort in your right to the benefit^ Before named. Bejides, there are many reafons may induce you to the -refdutcneffe of perjeuerance in the Doctrine you haue already helee- iied and hoped m. Birfi^ it ii the Doctrine which all God- Electa with one confent, haue receiued, throughout tljewoHd -^ and 'vpon it haue founded their Faith and Hope. Secondly, the confederation of what yeejeein meemayfomewhatmoue you, and that, if you eyther confi- der my Mimjiery or Suffer'mgs :for my Minijlery^i hauefo through- ly informed tny felfe concerning the Doctrine »'/7/f^Epaphras hath taught you, that I fee it in all thirds, for the fubjlance of it, to be the fame which I my felfe haue taught in euery place. Nffivfor my Sufferings, it is apparant to aU. forts of men, that I haue endured my part of all kindes of troubles for the Gojpell, which I would not haue done, if I had not had full affurance of the truth of it, neyther doe I repent mee of my afflictions, but reioyce in thent. rather, and that for dtuers Reafons. Fir ft, hecaife they are the <^f fli£tionsofC H R. I s T, that is, fuch oi he accounts to be his. Secondly, becaufe I know that in Qods Decree I haue my part of troubles afigned mee-^ and it is my ioy, to thinke that in fogood a caufe I haue almoft fulfilled therru. thirdly, becaufe t he fe CJjfliltions extend but to my fefh and outward man.. And lafily, becauje it is for your good ifffer, euenfor the confirmation of your Faith, and for the good of the whole body ofchrijl, which is the Church. Thirdly, I haue receiued this Commiffion concerning the Gojpell im- mediately fi^om God himfelfe,with jlrict charge, that for your good ifljould purfue the execution of it, till not onely Faith and Hope were wrought,but tiUwefaw the worke and word of God,euenaccomplifl>ed andfulfiUed. Fourthly, what can there be more excellent and worthy to be be- leeued and trufied in, then this Gojpell of Ie s v s Christ, and our recoTKiltation in him^,feeing it is that dreadfull Myfierie, which worlds of men haue wanted, as being hid from whole ell : for it is the good pleafure ofGoo in this rich and glorious Mystery of the Gojpell, to make knowne to the poore Gentiles, Chrifl lejui himfelfe, and that by giuing liim titer an to dwell in your hearts by Faith^nd as your affured and onely hope of im- mortal glory. Sixtly, neyther fwuld you euer cafi away the confidence of your affurance and hope , or grow weary herein , feeing it is the drifi and end of all our preaching , wherein wee eyther admonij}} or in- fer uCt you, leading you through all forts of wife dome in the word of Go D . ifay-, the end of all is , to prefent you, at the length, perfect and compleat€**but now is made fnanifcfl tohisSamts. rw/« 27. To whom God would make knowne what i; t^j riches of thij glorious myftay araoaa the Gentiles, whidi ri- ches is Chrift in you, the hope ofelory. f'r/iiS. VVhomuc preachj aiJmonifliing cuery man, and tea. chmg cuery man in allwifedome, thatwe may prefent eutry man perfecl in Chrift lefus. I ferft 15. Wh«eun- to I alfo laboac and firiae, according to kit vtorkmg which wotketh ia me migb- tilf. The Metaphrafc. in fame acce^tai;k meafure of Smeritie and KnowUdge in him. . i^ndjeauenthly^ being incouragedmth that fmcejje which the Lord hath giuen to my minifiery , / m\l labour, m I haue la- boured, and Jiill Jlriuc with a]l fofible diligence and endeauour in this gloriotu reorke : hoping that this dfo may froue a TWh tiue, among the re^,to perfwade with you, to hepe Faith and Hope to the end, with all Conjim- cie and holy Perfeuerance> CER- CERTAINE OF THE Chiefeft things obferucdin the Notes vpon this firft Chapter. Hat rules wee mufl ohferue in MDedging the examples of godly menJlnniHg. fol.4 The MffuTMce efttl4wfHH Calling femes f»r mmjvfes. fol.5 Gods (Children called Saints in this life, infmre re^eEis. fol.7 Ctmfortsfor the de^ifed Saints, mth Mnfvftre vf feme ObuEltons. fol.7. 8 How Saints may bt knvwne, 9 Chriftian faithfttlneffe U to be {hewed in fine things tnJpiritMaS things, andin three thmgs in temporall things. 10. 11 iMeneffe in Profejfors, taxed. II Sei4eraS Vfes arijing out efthe conjideratitn of this, that wee are "brethren. "^ J Howrvee may geti»to(^hrifl,andhowwe majkitnvwhttherwc bein Chrtji. 13.14 Spirituall things are the befi things for n'me reaftns. 1 5 The Motiue and the manner ofThankefgiuing to God. 2 o Foure Rules of try all in ow Thankefatmng to God for others. 1 1 ^ ChildeofGodneuergtues tbankesbut hehathcaufetopraj-^andcontrarimfe.z i Foiire forts of prayers for others. U. &6% Fute reafons to warrant praying euerj day. It TheSorts,Ohieils,Parts, Degrees, Benefits, Lett, Signts of Faith, with the mife- ryefthewant of Faith, theincoftragements to heleeue, andthe defeats of the com- mon Proteflants Faith. 13.24.2 j.2tf.»7.t8,Z9. 30.3 1.3a Indtferetien is not the caufe of the reproaches and troubles efChri^ians. 3 3 Thefureji way to get Credit is to get Grace, 3 4 FenreStgnes of y'ame-gliry , 34 S.t*Hen Obfernations about Lotte. 3 5 SeauenthiKgstobeJhewedinChriJiiaHLotie. $6 Foftre things in the manner of our hue, 3 7 Afotiues to perfwade to the exercife ofmutMoU lone. 3 8.3940 Eightiflpes of Loue, 4i-4^ The defefis *f the common ProteJIants Charitie or Lone. 4^-43 £tghtT)ijfereit(es betweene true Hope, and common Hope: andfeauen meantsto br«ede true Hope. 45'-4 ^ tVhat wee miifi doe if we would baui beaueu when we dye. ' ^6 what profit good me» get by hearing Sermons. ^9-S^ Tiu forts of eui'.l hearers, with thetr mifrry. 50.^ I HowtheWordisfaidtobeawfrdoftrHth: and that it werkfth truth in vs ftxe tiayts. Concerning Gertaine chiefe things obfcrued . Concerning the Go^elly what it contajnes, "who may, and who doe receiueit .- and the effects of It. fi^- SiS'i Afotines to fruit fti/nejfe, what fruit wee (hould beare , and the meanes to make vs ptorefrMufull. . 55.$^ There if a feafon for fruit. 58 Se/uten things to he dene, that we may heare thefVordin truth. 5 9 The cattfes offruttle^e hearing. 60 The great commodities cfaffurance. ibid. Who hue not God, and who loue not men. 64 To loue oi Chrifi loued vs, hath four e things in it. ibid. Incottragements to prayer, 66.67 fVhj many fray and fp cede not, 67 fVhat wee fhouldfeeke to know.Mstiuts to knowledge,and rules for attayniug know- ledge. 7°.7l Signes of a naturall man. 73 Who make Schifme in the Church, 7 3 Rules for Contemplation. 75 Teme ObieBions againjl Knowledge anfivered out of Prou, 8. 75.7^ WhereinWifedome eoufifis : Wifedomcs order in (eauen things: Pf^fedomes jpecial- ties in the behauitur^ frfi, of the Heart mfiue things^econdly, of the Tongue in feauen things; thirdly, of the Cenuerfation in eight things. 7 ^.77 -7^ Adetiues to holy life : the eaufes ofprophanenes : rules for holineffe, and the gaine efholinejfe. . 78.79-80 Nine 'B^afons againfi merit. 8 1 what it ittowalke worthy of the Lord: it hath fixe things init. 82 Eight rules to be obferued if we would pleafe God: and fixe rules if we would pleafe men, 83.84 H^M> Gouernours in families may walke pleaflngly : and how inferiours in the family mayfleafe their fkperiours : and the like ofMinifiers and the people, and A 1 27 Tennefinits of the bloud of ChrtTl. J 3 2 How ma»y[wajes menfinne againfl ^hrifit blfud. ibid. fVhether Angels be reconciled te Chrifi er ut. 1 3 3 l^ickedmen arefhangers in fine rejpe6is. 136 Hoicked men are enemies both aHiuely and pajflnely : andhtw, 1 37 The reafons why mofi men minde not their mifetj. 1 3 8 Suet d$fiuiEl things in our reconciliation bj Chrifi. 1 3 9 Why the Church it called all things. ibid. Chrifis body better then ours in fine re^eSis. foLl39, Not like ours in two things, and like ours in three re^e^t. 1 40 How many wayes Chrifi doth prefent vs to God. 141 HowC'ijriflians may befaidto be holy, vnbUmeable, andwitheut fault in G»dt fight in this life. I4Z Internall holme fe mnfi hanefeanen th'mgs init. ^, . ibid. What ext email holinefe mnfi hone init. 1 43 Signes of an vprtght heart. 143. and Meanes and Motiuet. "By what meanes men are induced tofaU away. I44 How the f aith full may faU atpay. ibid, Seauen things fiem which the EleU eon neuerfall. |4$ , Coucermng perfcuerance, i. Motiuet, l. Meanet, 3. Helpet. ^md. Hfw Gertaine chiefe things obfcrucd,&c. Horv many helpes a Chrtfiian hath fiom the very jpirit ef God that is in him and from the f^ord. i^6 Thefrisiiledges of .an cflabhpjed and grounded hfurt : andwhat rt>ee mujldoe that vet might be grounded andjiablijhed. 147 What a file fpirit is, i^y why many after fo longfr»fejfienarefovnfetled. 147.148 Concerning Hope: i. what Hope isnot true Hope: 2. what per/ins hane no Hope: 3 .vhat are the ejfells andproperties of true Hope, Hor» the Go^ell is preached to euery creature. why godly mea are fo chearefullin afjUEHoH. How ?X\Awai faidtofHlfiH the reflofthe affiiSlions efChrifi, How our afflictions are the nffiEltons of Ch^, Twelue Arguments agaknfl the Crojfe, 'wW- How we may know wee are of Gods houfhold. What geodmengetby their Mimflers, Howmanywayesthe Gofpell is hidden : 161. and bowrenealed, what a ciui/l honejl man wants. what we mufi doe to preferne affeSlien to the word, TheGoJpe/lis a glorious Myflerie. Nine ffes of the D oBrine of t he calling of the Gentiles. How Chrijl is cenceiued in thefoule efthefiithfnlL How rue may know that Chrtft is in our hearts. The Benefits that come by the inhabitation of Chrifi, what entertainment we ought to gtue hinu. who haue not Chrtfi in thetru. The honour, dutie and reproofs of A-iinifiers. 'R^fons toper/wade vs tofuffer Atlmonitivn. ILw wet areperfeB in this life. 149 «>« 158 «59 165 167 i(Sg ibid. 170. 171. 172. »75 174 17^ The chicfeft TypograplijcalJ Errours. e%;KATA. IN the Epiftle to the Reader, line5.ferM*»/«W readc fo»/r«)f,&I.ti.forD«(/iM*»rjr.D«(/«4<»«». \>.^.\.^\.iov lithdtUHlthtir, tJochatMnUhdn, p.Io. l.^.fotordiri.irdir. ibid.].i9.for all i.at. prfor»»e.p.l I j.l. 15. o/'Goi iozfomtof Cud. & I . zo.andthe ytry iotfme for out of the fery Infme. p. 1 1 ^.\.^6jdecret for decreed. p. I it.l.49/ it ntt for « it mt. tMa K«»'W^ M* fcll>Ill£Bd fatthfuH Brettjrenin Christ. Grace he withyoH^and ^eate from God our Father y And the Lord Iesvs Christ. W O things arc worthy our con- fideration in this E p i s r l E,the ty^uthor and the OMatter : the tyfathoy was P A V L, Concerning whom memorable things are re- corded : hec was an Het>rew, of the Hebrevves, of the Tribe of Beniamin, a Phari(e> the Sonne of a Pharife, bottic in Tharfm of Ci- licta, circuracifed the eight day, brouglit vp in the knowledge of the L^w, and Pharifaicall inftitu- tions^by Gumdiel, a great Doftor among the /«??«, acquainted alfo with the Languages of forrainc Nations, as his quoting of the authorities of Grecke Poets llievves : and in his youth, for the righteouf lelFe cxternall,which was after the Law,he was vnrcbiikeable and full of zeale, but withall a violent and blafphemous per- fecutcr. His Calling was exceeding glorious, his Office vnto which he was called, was great and honourable, ('v-c J to be the Legate of C h R i s T, thcDodor of the Gentiles, the Minifter of God, ofChrift,of the Spirit, of the new Tedament, of the Gofpcll of reconciliation and of righteoufnclfc; Hee was famous for his labour in the Word, by which hee caufed the Gci- fpell to runne from Hierufilem to IlUricum with admirable fwifirneirc; as alio forhisfaithfulnclTeofminde, forhis pure confcicnce, for his atfedion to the faithful!, for his humanitie and curtefie, for his continencie, for his hur militie, for his care for the Churches, for his honett conuerfation, inno- cencie and conftancic : hee was of nature earne|^ acute and heroicalf. Addcvnto thcfe,the praifes ofhisfufferings,what reproach,what ftripcs, what imprifopmejitSjwhat beating with rods,and fuch like wrongsdid he en- dure, fine times of the lewesreceiued heefortie ftripcs fauconc; once was he floned, thrice heefuifcred fliipwracke, night and day was hee in the deepe Sca-jiniourneying often, in perils ofwaters,ofrobbers,ofhisowne Nation, of the Gcntilcs-,iii the Citic,in thc;Wildcrnes,in the Sea,and among fajfc bre- thren^ how hcc was daily prelFed with wcarincirejpainefulneirejwatchings, fi hunger, A Defcription of the Author ofthisEpiftlc. Vhil. J. 5. Ads ij.^. ■Alls XX. J. Vhil. J. Titxf I. iz. Thil.J.6. Gal, I. 1 5. 14. I rim. I. ^ A els 8. 9. AH 12. 16. I Titn^i. ipi»r. J. t Cor. J, I Cor, f, I Cor. ly. 1ow». J y. 19, X Ctr. 1 . 1 1, iCor, n.ii, to JO, The occafon and diuijion of the Epifile. Ghap . I. A A fbuie-rold tcftimeny co»- ccrningtliedo- drineoCPaul, ASlsig.f. 2 Car. 11,11, AUi 1 9, 1 2. Conceits, a- bout the Apa- ftlcs writings. [aJ wa6,and how "^^ the people "■*' were comier- tcd. Chtf, 4. 1 J, The occafion ofthe Epiftle. Croffc-teach- tng in his cime. U-' a O TfceEpifllcdi- uided into fiue parts. hunger, thirftjfaftings, cold and nakcdneire,befidcsthcincombrances and cares for the bullnelle ofthe Churches. Finallvjwe may confider the teftimony giuen to his doiftrine to proue it to be without all mixture oferror. And this Tcftimonyflands of foure branches: i.His immediate calling.i.Hisimniediateinftruftion and information. 3.The vifiblcdonationoftheholyGhoft)which was not onelygiuen to himfelfe, but he alfo conferred itjby impolitionofhands, toothers. 4 His working of Miracles/or fo hefaith ot himfelfe, Thefignesofan AfoflUrverewroughtameng jou,wtthaU patience, with wonders, and great workes : hec raifed a man from the dead. Ncyther could the miracles wrought by him be Cnall, when Hand- kerchiefcs were brought from his body to the ficke, and their difeafes de- parted from them yea,Diuels went out of them. Laftly,this noble I cw,more famous among the Apoftles then cyer the great SmI was amongthe Prophets,was beheaded by the Eirrperour Nero, thw 9. o{lu»e,in the 7o.yeerc ofthe Lord. And all this fliouldcHufcvs with allreue- renccjboth to teach andlearncth^Celcllialldodilritiedeliueredin writiugto the Churches by hiai. Thus ofthe Juthor, th^ Matter followeth;} meane not to fearch after the defcants and conceits that fome obfcrue concerning the workes ofthis Wor- thy,as that he fliould write ten Epiftles to the Churches to anfwerc the num- ber of ten Commandementsjand foure Epiftles to particular perf(5ns,to ex- prelfc his agreement with thefoure Euangelifts;onelythis in gencrall for his hearers or Auditorie : hec had the 'Romanes, the greateft in the earth for po- wer : the Grecians, the moft famous for wit and learning: and theJenes or Hehrewes, of greateft note for diuine vnderltanding ofthe Law of God. But to leauc thisjl come to the Matter ofthe Epiftle, and obferuc three things. ^^ I To whom he mriteth, 1 ZJfonwhat occafion. 3 TheTreattfeitfelfe. For the firft, C^^o^e was a Citie in Phrigia,\r\ AJia the lelTe, neere to Laedi- cea and Hierapolis.The Church in this Ci'tic was not firft gathered by Pm/,hut as fome thinke,by Epaphrat^vrhom they take to hauebeen one ofthe feauenty Difciplesjand an Euangclift.Some fay they were firft conuerted by Archippnsy who is mentioned, C^.4. 17. and that JE))<»;i^ro/i>/o4INiuelyexprefrir.g thedoftrineof Chnft, andhis Kingdome,from t/.iz.tothez ?.Thirdly,an firft in generall, ch.^.i.to l8.fecondlyinfpeclal!,from^',I8.ofc^,3.to■^/.2.of!c/'.4. Andlaftly, a ^hn, lothan.M, lehar, and lohannes, all are but diffi:ring in fcuerall languages. Laftly, it is moll: likely hee was called Paul formemorj' of the firft fpoylss hee brought into the Church ofChri ft, not the head bu£ the heart of J(frff;ttrP,'?«//«,that noble Romane, and this is more probablcj becaufe in ail the Chapters before, hee is iicuer called Pasil. iAfoftlc] Xhis word in the gcnerall fignification importetb one that isfcnt, and (o Epiphreditus \s czWtd zn Apoftlc: but the Etimologie of tlie word is larger then the viiuall application of it .- for, it isvfually giuen to the twelue principall Difcip!es,and to Paul ajid Barmb.u : and fo itisvfcd as a tearmeofdiftiiidion from other Church-Ortkcers : for,they had their Widdowes for the ficke, Deacons for the poorc, Dodors for inftrudion, Paftors for exhortation , and thefe were (landing and ordinary Officers. Now, there were extraordinarie , vt^. Apoftles and Euangcl.fts, the B z Apoftles The Exordk-m and the parts thcreol. The falutation Jeuided. The Perfons falutuig. The name of I the Apoftlc. Why he was cditdSaul, Diuerj opini- ons abou' the name Paul. Acts I J. 9, PW.i. If, The (icnific»i tion and £ti- nio!o.^cof the word ■Afofilt, And what ApoOlcs were. The vfe and fignification of the words ^f/»» i Chriji. £f4jr4j.ii> DiueijChritls. The Titles of the Meptu. Chap.i Tit. I. 4. Three Do- drincsfrom thefirftvTords. BoElr.l. Great finners may proue great Saints. Vfe. I. Afflidion of confoence. Dangerous itriftabing. 4 Rules to be obfcrucdinal. ledging exam- ples of great (innersrcpen- 7 Apoftles were men immediately called by Chrift, and had general! charge ouer all the Churches, for planting and gouerning them -, the Eiiangelifts were called mod by the Apoftles, and fcnt with fpirituall charge whither the Apoftles fa\^ moftconuenient. Ufiu Chrifl. ] Thcfe titles giuen to the Meftias are not in vaine vfed, or ioyfied together : for.by thefe names both his Office and his Worke are dc- fcribed. In the one name fC h r. i s t j Ihewing what he vndertooke to be, in the other flievving what hce vvasjfk.. I e s v s, a Sauiour • the one Name, (viz..) I E s V s, an Hebrew word, is for the lewes, and the other Name C H K. I s T, a Greeke word, is for the Gentiles : the one fhewing that hce was God ffor, beftdesmee there is no Sttmour) the other (hewing that he was Man, (viz,.) ChHjl the annoynted. For, in refpeft of his humane nature^is this annoynting with graces or gifts attributed to Chrift. Againe, Chrifts were of two forts, {viz. falfe Chrifts, A'fat. 24. and true Chrifts: the true were cyther Typical! , and fo the Prophets, Priefts and Kings were annoynted(hence in the Pfalme .Touch not my Chrip,erc.) or Et fentiall, and fo onely the Sonne 0/ Mary. 'By the wiH of God.] Thefe words are expounded, Gal. i . i . where hee is faid to be an Apoftle,notofmen, as Princes fend dtiill Embairadours, or as the lewes fent falfe Apoftles-, nor by men, as Timothy, Titus-, Luke, d-f-who were ordayned by man : and as Titns did ordairie Elders^ Or elfc; not by the Commendation, paines or inftrudion of any man. Thus farre of the meaning of the words : The Dodlrines'follow. Panlanay^pojiie.] Here three Doflrines may be obferued ;firft, great (in- ner? may proue great Saints; a great enemie of fincere Religion may proue a great founder of Churchesja great oppretfor of Gods Seruants may prbue a great teederofGods flocke. In a word, apcrfecuter, as wee fee here, may be a(ij Apoftle. This Doftrine as k doth axccllently fample out Gods vn- fearchable naercy, fo it teacheth vs not to defpayre of any, but to continue to pray for cuen the vileft and moft fpitefuU aduerfaries,and the^jioft open oppugners,and vfuall traducers of Gods caufts and people; and towayte vpon God to fee if at any time hee will giue them repentance to build that they haue deftroycd,and to gather that they haue fo much ftriuen to fcatter. Secondly, this Dodrine is offingularvfein thecureof the hardcft of dif- ea{cs,viz,. affliction of confcience : for in feme of the deare Seruants of God (that haue appearing vpon themfomcfigncsof effeftuall Calling, a right euidcncc of hope from Gods promifes, fweet pledges and fignifying feales of Gods fauour, by the witnelle of the Spirit of Adoption ) yet there arifeth fomc fcruples about eyther the multitude or greatnclfc of their finnes, and a healing of their errors; and vncomfortablc millakings doth moft an end arife from the right application of fiich examples as this, I fay,a right appli- cation; for,the moftmen doe dangeroufly and damnably miftakein allcad- oing theinftances of the great linnes of Gods v")cruants. But if thou obfcruc thefe foure rules thou canft not miftake or mifapply : Firft, if thou bring not in the examples ofDauid, Peter, Pan/, or any other, to patronize thy finne,or to defend and nourilh thyfelfe in a (infullcourfe.Second]y,if thou alledge them not to wreft Gods promifes , as to make the promifes of mercy general! , when they are reftrayned with their fcucrall linoitations. Thirdlv, when they are not brought out to fortific a prophane heart againft the ordinances ofGo d, astspproofes cyther publike orpriuate. Fourthly, when thou do ft afwell vrg^ vpon thy felfe the neceftltie of the repentance was in them, as fceke the comfort of the remiflion offo great finnes com- mitted by them : Thefe rules being obferued, the example of PmL finnes may with comfort be applycd, as hee himfclfe teftifieth. i 7mw. 1.16. Secondly, Ver.i. DoBrinesfiomtheJirft swords. Secondly, the Apoftlc to bring his doiftrinc into greater requcft, doth in the entrance of the Epiftle infinuate himfelfe into their refpeds, by fet- ting downc the authoritic and praifcs of his office and pcrron:which Ihew- eth vnto vs that vfually where the perfon* of the Minifters are not regar- dcdjtheir Dodlrinc workethlittle.The Dodrincis not long in credit^whcre the perfon and fundion it lelfe is contemned. And this yeelds vs one Reafon, why a number of prophancmen get fo little by the dodrine they fo ordinarily heare : And the caufe is, they are contemners, and fcoffersjand reprochers of GodsMinifters;and there- fore God will giuc them no bleffing by their Minirterfc. Againe,it fhewes how heauie and hurtfulla finneitis to detrad from the name and good cfteeme of Miniftcrs, by tales, lyes, and (landers : for , though men be- Iccue thee not in thy (landers, yet it is the propertie of mofl: defamations, that they Icaue a kinde of lower eftimation maiiy times where tliey are not beleeued. Thirdly, it femes to teach all Minifters and others that are in go- uernmentjtopreferue by all lawfulland holy endeauours the authoritie and credit both of their Perfons and Callings. There is no doubt but the bafe carriage and indifcrcct and finfullcourfesofmanyMiniflershaue brought a contempt and barrennellevpon the very Ordinances of God-, they can doe no good with their dodrinejthey arc fo vf anting to that grauitie and inno- cencie that Ihould-fhine in the lights and lamps of Chrilf. Laftly, here may be obferued,that he that will beare rule ouer other mens confciencesjmuft bean Apoftle: IclFe then an Apoflolicall man cannot pre- fcribe vnto other mens confciences : and therefore it is a prophane info- lencie in an^ whatfoeuer to vrge their fancies and deuifes,and to pre{Ic them, ma(ler-lik*,vpon the iudgements or pradifes of their brethren, when they are not warrantedin the writings of the Prophets and Apoftles, y, Oflefus C^riJ}.] No knowledge can be auaileabic tofaluation witttout the knowledge of Chrift, and therefore the Apollle in the very forefront of the Hpiftle, profelTeth to teach the dodrine of Chrift, and to ayme at fuch a courfe of framing of dodrine, as aboue all things Chrill lefus may found in his inflrudions, and be receiuedinto honour,applicat!on and pra- dife. And hee doth in the very entrance intimate what the corrupt teachers muftlookefor from him : wcthathee will batter the whole frame of their building,that haue led men from Christ cruci(ied,ro vaine Traditions Philofophicall fpeculations, lewifli obferuationsj and giuen his glory to Angels. ;.„. , ■'• Tj thewiflofGoci.] That is, by his approbation, diredion,protedion,but efpecially by his fingularvocation.The Apoftle then holds his calling from God, and therefore beleeues Gods protedion and blclTing bccaufe God had called him to his fundion. And as the Apoflle, fo euery member of the Church holds his particular (landing and fundion from God; hee is raii- ked into bis order by the fpeciall prouidence and calling of God. And it is to gre.u purpofe that men fliould know it in their owne particu- lar. For firft, it inforceth diligence: if God haue fet thee in thy calling, then it (lands thee vpon to difcharge the duties of thy calling with all heedful- nelfc and painfulnelle. Secondly ,it may teach men not to palTe the bounds of their calling-, for feeing they are in their places by Gods will, they muft take bcede of going beyond their limits, eyther by vling of vnlawfull wayes and courfcs, or by intruding into other mens fundions . Thirdly, it doth plainely appoint the particular calling to ferue the generall. Eue- ry Chri(Han hath two Callings : the one is the cxternall defignement of him to fome outward feruicc in the Church or Common-wealth, and this is his particular calling : the other is the (ingling of him out by fpeciall B 3 fandification 5 1 DoU. 2. I Doaniieisfci-! dome effeduall whcnthepcr- fonofthcMi- nifter is defpi- kd, Vfe.t. Defamation of Mmiilers. TisEl .5, Leflc then an Apoftlc muft not haue do- minion ouer/ mens confci- ences. No know- ledge aujilc- able to talua- tion without the knowledge ofChnft. The aflurance ofa 1.1 wfull call ling ftriics for foiiie vfcs. 3 Euery chrifliaa hath two cal- lings. DoSir'mesfrom thefirfl "^ords. Chap. I. \ The Euangc- litt delcribcd. DoElr.i. Theprofitof content indo- ftrine. Vfi.t. VVilfuIloppod- tion & crofle- t«aching. irhtfA.i-i.i6. VoB. t. SpiritaaUsdi' ance. , "DoB .3. Gods doiflrine needs mans witncfle. Vfe. 2. The perfans fainted. Foure generall obfei'uacions. I, The power of the GofpcU- ». Who be the true members of the Church. J The Church may be true & yeiiifaultie. fandification to glorifie God, and feeke his ovvne faluadon in the things of theKingdomeof Chrift, and this is a calling generall to himjvvith all belee- ucrs. Now it is manifeftj that Gods comman dement is, that men firft feeke the Kingdomc of Godj and thcrighteoufnetre thereof, and therefore hee ne- uer meant that men fhould fo toflow their outward bufinelfe and imploy- mentSjasto omit the meanes of knowledge and grace, prayer,reading,hca- ring, conference, and fuch like. Laftly, the confideration of this, that v/ee hold our particular callings from God, (hould teach vs contentation in the willingvnder-goingof the dally moleftations or troubles and cralfcsthat doe befall vs, and to be cofitem with our kindeoflife^ feeing we arethusfer and placed by Gods will. Thusfarre of the Apoflle. The Euangelift is defcribed : firft,by his nams, T r M. o T H Y : fecondly, by his adiuncfV efl:ate,. 1 1. 44. And in this fence the fupcrftitious are holy : This is the holinelfe and fanditie of Papilh and Popilh perfons,which place all their holinelTein the obferuation of Rites and Traditions, andfuperftitious Cu- ftomes.Thirdly, all that (land members of the Church, by the rule of Cha- ritie, or in refped of outward vihbilitie and profeffion, are called Saints, and fo all that coiienant with God by offering Sacrifice, are called Saints. Laftly> and properly it is a tearme giuen to men effedually called : the chil- dren ofGoJ trueiy conuerted are called Saints;not becaufe they are pcrfed- ly holy without all linne, but in fonre refpefb. Firft, in refped of Sepera- tion, becaufe ihej are eleded and gatiiered out of tbe' world, and icyncd vnto Gods peop}e,and dedicated to holyferuices and vfesjand thus the word is often taken. Secondly,in refped ofvoeatior-, and therefore the Apoftle I Cs'-.T.J. When hehadfaid they were fandified, hefaid byway of explica- tion, they were Saints by calling.Thirdly, in refped of regencration,becaufe they are now new creatures. And laftly, in refped of iuftjfication or impu- tation, becaui^ the holinetfcand fanditie of Chrift is imputed to them. Th'" f'-.ice tcii^g thus giuen, tlie dodrine is plaine,that men may be Saints in this lifv; : thereare Saints in Earth as well as in Hcauen. This is apparanr alfo in ot'.er Scriptures, as P/^/»»* 16. -^.To the S^tints that are in earth. And Pfcil. 37.28. Hee forGiketh not hii Saints. And Pfal. 132.9. 16. Let thy Saints rfio^ff. SonuheEpiftl"! to the E^heftans ,ch.z .lo. Citizens with the Saint s,(^c, chaf. 3.8. Pr.fl calleth himfelfe the Icafi of all Saints, &c. chr.f. 4. 1 2. For the qatheringtogctherofthe Samts^-w\th matw other places. The vfe of thisferues firft, to confute thegrolfetbUy of the Papifts that acknowledge no Saints till threethings come to them :firft, they muft be Canonized by thePope : fecondly, they muft be dcadfirft : thirdly, it muft be an hundred yeeres af- ter their death. Thislaftprouifo was well added,left their treafons and moft vile pradifes fhould bci^membred. Secondly, this femes forthefeuerere- proofe of numbers m ourov^nc Church, that line as if there were nofandi- tie to be looked after,till they come to heauen. Thirdly,the Scripture is not without fingular comfort to the poorc defpifeJ Saints : 1 will take them in order as they lye. "Df*?/-. 7. when the Saints fliall iudge the world. Oh but fome one will fay, all the diflFicultie lyeth in thi;:, to know who are Saints. Anf.To this end, belidesthe fburc things generally laid downe before, I will for try all alleadge two or three places of Scripture : fir ft, in T)ent. 33. 3, WhenyI/«/'fi-bad prayfed the loue of God to the levvilh Nation, hee fpecially commendeth Gods fpeciall care towards the Saints of that Na- tion, whom, as moft deare to him, he had alwayes in his hands, and giueth this figne to know them by, {V;* )Theytfre humbled at hu feete,te receme bis words. Secondly,D.i«/^hauingfpokenof the cxcellencie of the Saints on earth,to proue himfclfe to be one of the number, he yeeldech his rc'afons from foure cxperimentall fignes : Firft,the Lord was his portion, though he had hopes or poircffton of great things in the earth, yetGodsfauour was that he did moft prize, and fpirituall things vverevnto him the fayreft part of his inl.e- ritancc, and though hee had many crolfes, yet the line was fallen vnto him in a fayre place : fo long as hee could fee grace in his heart, and the God of grace to loue him freely. Secondly, hee could as heartily prayfe God for fpirituall bleilings, (vi^.) Counfell, Knowledge, and dircdion out of the word of God, as wicked men could for temporall Honours, Riches, Plea- fures,andfuch things as they loue beft. Thirdly,his reynes did teach him in the night.Some thing can wicked menlearnebytheWordv/ithout,butCjod did neuer honour any with the feelings of theSpirit of A(k>ption,but oncly the Saints. ObieEi. Oh but might not Vauid be deceiued in that figne by illufi- ons,&c. Anf, Danfd giuestvro reafons why hee could not* firft,his feelings did not make him more careleffe^prefumptuous and finfuli,asillufions doe wicked mcn,but they taught him, that is, hee learned by them many worthy lefTons, and diredions, and encoui agements to holy life, and neuer did he conceiuea greater hatred againft his finn^then when his reynes taught him: fecondly, hee Ihewes that hee hail them in the night; that is, when hee was alone and with-drawne from companie, and the things of the world, and worldly occafions. Fourthly, his laft figne is, that hee did fet the Lord drpuyes biforehim : hee could be content to walke euer in Gods prefence,and to hauc himthewitneireofhisaftions, hcc was-rrorcarcrull onely to approue him- fclfe to men (aswickedmen may doe) buthischicfe care wastovvaikc in all good confcience before God. Laftiy,in the fourth o^Ejaj, the Prophet fore-tels of men that vndcrthc Gofpcll Ihould be called holy or Saints, and thefe hee defcribcs by their hap- pinelle, they fl^.tllbe written Among tije Hniag in Jerttfilcvi-, and by their holines, which wil|difcoucritfeIfe by thefe fignes : firft,they are not acquainted with the damnable and hateful] exteniiations and qualifications of linnes : they are not heard to fay, it is a little finne, a fmaJl fault; no, their finnes in their eyes arefiithinelfe and bloud. Secondly, they arc men tliat haue felt the power of God in the pradife of mortification; they are new creatures, they are wafhed and purged. Thirdly,the Spirit of God in them hath beene a Spirit of ludgemenr, and a Spirit of burning : a Spirit c^ ludgement. not oncly in refped of knowk^Joe and illumiaationjbut alfo bccauf^ it hath kept an zThtf.i. 10. iC,r,6.i. i5«.VVhoare tyinf. Vca. 53. 3. ThcHrftlignc. ' ■Pfal.i6.j.^.6. 1 I Dauids foure , %ncs. i '• 2. ' 3- Obiea. Solnt, Diffcicnce be- tween I'llufions and the fee- lings of the Spirit of Adsp- lion. 4. I. i. 3- lO Chrijlianfaithfulnejfe, Ctfep. i.^ The accep- Mtionsef the woidfaithfuH. iCor.i. ■ "Pfol- 83,37. 1 1 1.7. Prou. 10.6. Vfd.ioi.6. Faithfulnefle in Ipinttiall things. Hereunto fiue things arete- quifice. I P/i/. 78. 37. J*- J?- 38. 37. 3 an AfFize in the foule of the finner, hee hath bcene arraignedjindicfVcd^and hath pleaded guiltie,a!»dbeene condemned: aSpirito^ burningj'ooth in re- fpedlofthe inward purifying ofthe heart from the drotfethatcleaues vnto it, as alfo in refpeif]: ot zeale and ofderjior the glory of God. And thus farr« of the firrt thing giuenvnto the people of God: they are Smks. Nowfol- lowcth the fecond- Falthfull.] This word is diuerfly attributed in Scripture. It is giuento =God,and God is faid to be faithfull in the accomplifhmentof his promifes. It is giuen to ^ Chrift, and he is called/<»»>^yw//and true. It is giuen to the 'Sunnein the Firiramentj bccaufe itkeepethhis certaine courfe. It is giuen to theWord of God, fo as whatfoeuer it promifeth or thrcatneth men may certainely bindc vpon it, for heaucn and earth may fayle, but one iot of it Ihall not fayle. Laftiy, it is giuen to Men^ efpecially and moft ordinarily to fijch men as are true beleeuers, and walke in all good conftience both be- fore God and Men : and as it is thus taken, the words of the holy Ghoftj Prou. 2 0.6. may be taken vp, Mmy wen tvM boaft ,cttery ene of his owr.c goodnes, bmufhocavfinde a fahLfKlimari?The(c are they that Damd foearnelUy fearch- eth for, and hauing found them, doth lb ftedfaftly fet his eyes vpon them, and entertayneththem into his Court, Ppl. loi. 6. The names of thefevvc doe for the mofl part take vpon our fclues,laut the iignes of thefc are hot fpa- ringly found aniongft vs. That wee may examine our felues, I wiUcon- fider what is required of vs that v/ee may ftiew our felues faithfull. The Chrift ian mans faithftilneire ought to llicw it felfe, firll, in fpirituall things-, lecondly, in temporall things • vrito faithfulnelfe in fpirituall things fiue things arercquifite. Firftjfaith in Chrifl, to get found reafons irom the Word and Spirit of God, and a fure euidcnce for the particular perlwalion of rhe heart, that God in Chrift is graciouflv reconciled with thefinner.He cannot be a faithfull man that hath not a iuftilying Faith : all that time of a mans life, onely receiueth hee this honour, to be accounted faithfull, when aboue all things hee trauels after the fenfe of Gods fauour in the forgiuenes of his finnes. Secondly, faithfulnelfe ftands in the performance of all thofc Promifes, Purpofes and Vowcs, which men in their diftrcife inward or out- ward doe make vnto God. And therefore the Ifraelites are charged not to be faithfull, becaufe when the wrath of God turned vpon them, and the ftiongeft of them were flaine,and their cholen men werefmitten, and that their dayes did coiilume in vanitie, and their y ceres haftiJy, then they cry vnto him,and feeke him in their diftrelTe, they retume and feeke him earely, they acknowledge that God is their ftrength, and the moft high their Re- deemer : but when the Lord had beene mercifull vnto them, forgiuen their iniquities,fo as hee deft royed them not;and calWt>acke his anger; then they returned and prouoked the Lord agalne, they flattered him with their tongue, they tempted God and finned ftill, and therefore they are cenfured thus : Their heart was not vpright, neyther were they faithfullin Gods Co- uenant. Thirdly, it fliewes it felfe in conftant finceritie in Gods worfliip, when men vtdll worflup God according to the rules of his reuealed will,with- out mixture of mens inuentions,or the cuftomary finnes of prophanenelfe and hypocrilie. And thus ludah is faid to be faithfull with Gods Saints, be- caufe as vet the worfhip of God was preferued amongft them in theaunci- cnt puritie,in which theold Patriarkes and Saints, did lincerely worfliip the God of their Fathers: hee is a faithfull man that will worlhip God no other- wife then the Saints haue done, that is, precifely, according to his will re- uealed in his Word. Fourthly, faithfulneffe is exercifed in tJieconfcionabls imployment of the Gifts, Graces and Talents receiued in our generall cal- ling, to Gods glory, the mcreafe of our gifts, ajjd the inrichiug of our foules with Ver.i. Chriflianfaithfulnejfe. with true fpirituall gainc. And thus hec is faid to be a good vSeruant and faithfull,thathauing receiued fiue Talents, hath gainedvvith them fiuemoe, ortwo Talents and doth gaine two moe,and this we doe,when hauing recei- ued Knowledge, pAsth, Loue, Hope, Patience, Spirit of Prayer, &c. wee doe by aconftant and daily pradife bring them out into excrcife for our fdues and for others. Thus doing, two commodities wee fliall reape : firfl, it is a figne of our faithfuhietfe : fecondly, the gifts will increafe,and to him that hathfuch gifts to vfe them,lhaIlbcmorcgiuen. Laftly, faithfulneireiliewes itfelfein mens iinceritie, diligence, conftancie, and careto promote and fur- ther the caufes of God, and the Church, with the confcionable difcharge of all fuch duties as belong vnto fuch feruice. Thus Timothy is prayfed to be faithfhllin the Lord, i Cor.4.17. And thus the Apoflle and Apoftolicallmen were faithfull, when they could doc nothing againft the truth, but for the truth : and thus men are faithful! that can patiently beare and willingly take vp the Crolleof Chrift, and that daily; fo as they may further the building vp, and edification of Gods people. Thofe then are not faithfull that doe the worke of the Lord negligently, that fet their hands to the plough and looke backe, that minde their owne things, honours,pleafures, prohts,and preferments, and thof: that in the time of temptation fail away : thele fpe- cialtics offaithfulnclfe receiue a great iricreafi of prayfe it two things come to them: firft, that mens hearts be faithfull; that is, that though they haue many wants and infirmities, and faylcmuch and often in well-doing, yet the defire, delight, endeauour,refolution and affedion is m all plealing and firmendle to walke before God , without eyther hypocrihe or prcfumption: this was j4brAham.'!'^v&yk,Nehem.^.%. Secondly, that men continue faith- full vnto thedeath, with all conftancie and holy perfeuerance, beleeuing in Chrift, and worfhipping God, euen to the end of their dayes, this is caUed for, and crowned, 7^f«f/. z. ii. Thus of faithfulnelfc in fpirituall things. FaithfuInelTe in temporall things (lands in three things. Firfl:, in the fiti- cere, diligent, and carcfull dilchargc ofthe duties of our Calling. It was a finguiar prayfe in Dantel, that whcn.his enemies fought occaiicn againft him, they could finde none concerning the Kingdome, hee was fo faithfull and without blame, and therefore they muft take him (if eucr) concerning the Law of his God. Then doth theglorj' of Gods people (bine, when toge- ther with their conftant zcale in matters of religion,they arc found carefully diligent and faithfull in their callings; then whatfoeuer befals them for the Law of their God,theymay beare it with all comfort and conftancie, as did Daniel. But how doth it blemilh the glory of profeffion,\vhen men can fay aadfeethat Profclfors arc idle deceitfull buile-bodics, and careleire in their plactsandcallings? they cannot build fo much by profeflion, as they de- ftroy by thefefcandalous and caTeleiFe coarfes. Secondly, in the right vie and profitable difpofmg of our riches, euen the outward things God hath giuenvs.Thislyeth vponvs^as one ofthe to- kens of our faithfulnelTe : nay, this is necellary to the being of this prayfe : In the 16. ofZr/^f Chrift exhorts to the wife and liberall bellowing of our riches vnto the necefuties of the poore, and for other holy and needfull vfes. And becaule there lye in the hearts of carnall men, many Obieftions againft this Exhortation, therefore he forceth it with reafonsthat meete with mens carnall conceits. And firftjwhereas men out of an ouer great cftimation and liking ofthefe earthly things doe ealily obicd: that they muft be carefull ofthe fauing,and fparing in the vfe of their riches : for they are all the comfort they haue in "lis world. Hee anfwereth that men fliould not fo much loue thcfe earthly lings : for they are riches of iniquitie , that is finne, that makes a man mifcrable II ■(Wdt.iy.t j,»j I for. 4.17. zCoT. 1 1. 8. \ T(ebem.^.S, l{eu. z. 1 1. Faithfutifffe in temporall thiogt. I Daniel 6. j. A Caneat for Profcffor*. Lukf 16. 9. OiieS.t. SolfM 12. ChriflianfAttbfulneffe. Chap. I. fa. 9. Solat. Saint. ftr/. 10. II. SolKt. Tfal. 14. I. Pr»». }. 17. ObuB.s. Selnt. r^r/.ij. Piiuilf dgei of thefaithfull. I. 1. 3- . Hctr 1.17. ©•3.14. Pr«». II. 18. •3- X To Chrift. miferablc and accurfed is mod an end mixed with riches, eytherthcy are wrongfully gotten, and finfully kept, or they are caufes of much finning again ft God, or men, orhimfelfe. Oh, but what good lliall a man get by parting with his goods .'' J*/. They (hall receiue him into euerlafting habitations : they, that is, eyther the An- gels, or the Poore, or thy Riches fliall let thee into heauen ; cuen to fure dwelling places : and this fhould moue the rich; becaufe the time will come when thou flialt want,and all theriches in the world cannot help thee. Oh, but a man may be faued and enioy thcf; euerlafting habitationf, though he doe notfo part with his riches. Sol. Hee cannot : for, a man cannot be faued without Grace, and God will neuer truft him with Grace (the true treafure) that is not faithfull in beftowing riches:and good reafon; for, if God gaue a wicked worldling grace, hee would neuer be faithfull in vfing it : for, hee that is vniuft in the leaft, that is, 'Biches, would be vniuft m much, that is, Grace., Ohjbuc our goods are our owne, and therefore why fhould we giue them to others ? Sol. Ver. 1 z. That is falfe, for Grace onely is a mans owne, but Riches are anothers;for God is the Lord of the whole, and the poore isthe owner of a part. TuOi, but a man may haue a good heart to God, and yet not de- liuer out his goods to other mens vfes, nor leauc his content that bee hath in the fruition of them. Sol. That is falfe to .• for, a man cannot ferue two Mafters :onemancannotferuc God and Riches. And thus our Saui- our meeteth withthe Obieftions of worldly men. The words alio contayne notable reaions to perfwade to faithfulnelTejW-hich lyeth in this good vfe of Riches; firft,they are riches of iniquitie : fecondly, the right vfe of them m^jces way for heauen : thirdly, hee is like to be a godly man m the vfe of Grace, that is a faithfull man in the vfe of Riches :fourthly,God elfewill not truft vs with Grace : fiftly, hee willelfe be a very vniuft man, and his riches wicked : fixtly, Grace onely is his owne goods, and to be without Grace is to line and dye a beggar : laftly, tbou,canrt neuer ferue God and Riches. Thirdly, in temporall things Faithfulnelfe fhewes it felfe in the vpright- nelfe and barmclellicire of our carriage towards othersjas in keeping of pro- mifvs, P/^/. 15. in the honeft difcharge of the truft laid vpon men, eyther in Church or Common-wealth. Nehem. 13.13. Prou. 13. 17. in witnelfe-bea- ring, Prou. 14. 5. 2 5- in iuft gaynes andlawfullmeanes vfed for profit in our dealings with others, Prou. 2 8. lo. And fuch like duties of luftice. Thus then wee fee who is a faithfull man, euen he that knoweth his owne reconciliation with God by faith; that performeth his vowes to God; that fincerely worfhips God, and laboureth the increase of hofy graces; that will doe nothing againftthc truth, batlbr the truth; t.Hat is diligent in his cal- ling, thatis fcruiceable with his riches; and laftly, thatis iuft in his dealing. Now, if wee be fuch, then is our eftate moft comfortable : for firft, God will be faithfull to vs in the accompliflimcnt of all his promifes .-fecond- ly, the Word will be faithfull, euen a fure fountaine of true comfort and helpe in all diftrelfe : thirdly, Chrift will be a faithfull, both high Prieft in heauen, by his mterceflion making requeft for vs to God, and both in earth and heauen he will be a faithful! witnelfe, fo as while we liue, we fnall findc the teftimonieof I e s v s in our hearts, and when wee die hee will not be alfiamed ofvs before his Father and the holy Angels; and laftly, wee (hall be fure to haue a faithfull reward. And this of the fecond title giuen to Gods Children. Brethre».\ The Children of God arcfaid to be Brethren in a foure-fold relation- i.toGnMsT : i.tothc Apoftle: 3.to the Saints abroad :4.to the Ver.i. Brethren, the Saints at home. For the firft, are we brethren to C h r. i s t .' then It ftiould teach vs two things; firft, to liue comfortably ,for an higher eftate of cxcellcncie canfl: thou not haue;fecondIy, to liue nobly,like the Sonncs of the moft High,not bafely,lik.e the Sonnes of the Earth.Why walloweft thou in bafe and filthy pleafures.'' why doteft thou vpon vncertaine and iinfull profits.'why doth thy heart degenerate to regard) and fo afpireafter worldly preferment? Remember whence thou art defcended, and with whom alyed, and walke as becomes the coheyre of Chrift, Secondly jare they Brethren to the Apoftles and other great Goucmours of the Church : it Ihould then teach Minifters, Magiftrates, and Matters of Families, fo to rule as to remember that they rule their Brethren : neyther to negleifl their good, (for why fliould thy Brother perifli) nor with proud in- folencieor tyrannic, cyther in Correction, or feuere carriage to Lord it ouer them. Thirdly,are they Brethren to the Saints abroad ?.and are they of the fame familie with them i then it fliould teach them to pray for them, and to lay the diftreires of other Saints and Churches to their hearts : for^though they be remoued in place and carnall knowledge; yet are they neare in the myfti- call vnion, if it be confidered that the fame Mother bare them; and the fame Father begat them. Laftly, are they Brethren to the Saints at home i then they fliould learne to conucrft brotherly, to liue and louc together, as becommeth Saints and Brethren. Oh that it could finckeinto mens mindes, or that this were writ- ten in mens hearts J then could there be nothing more glorious and comfor- table in this earth, then this communion of Saints, efpecially in the fcllow- fliipofthcGofpell. In Chrifi.] Men are faid to be in C H R. i s t three wayes : firft, as the Plant in the Stocke : M» 1 5. fecondly, as the Member in the Body : ifer.iz. 'li. thirdly, as the Wife is one with the Husband, Sphef.s.z 5, Doll tljou askc then how thou maift get into Chrift. >^»/lObferue three things, Firft, before thou canft be ingrafted into Chrift, thou muft be cut off the oldctree; eyther anew man or no man; eytherlofe the Wodd, or ncuer finde Chrift; eyther dilarmc thyfclfe of all vaine confidence, louc, delight, and fupport from the world and worldly men, or the arme of the Lord will neuer beare thee vp and nourifli thee. Secondiy,a true Member is not but by generation in nature, nor canft thou be a true member of Chrift but by regeneration : great oddes betweene a wodden legge,though neuer fo exquifitely made,and a true legge; all mem- bers in Creation be begotten, and in Grace begotten againc. Thirdly, as they are npt Man and Wife, where there is no fure making by Contract or Marriage goingbcforcjfo neyther can any be in Chrift, vnlelfc hee be receiued vnto the Couenant of Grace : and, as it is a mad thing in Na- ttire, for any woman to fay, Such a man is my Husband, for hee is a kinde man, and did caft his eye vpon mee, or did me a pleafure at fuch a tlme,&c. So, it is as great fpirituallmadneire for any Soule to pleade intereft in Chrift, when they can aJleadge no more but his gcnerail loue to man; 'or that hee offered Grace to vs m the Word and Sacraments, or that wee together with the GofpcU receiued outward bleflings, or fuch like; when men can fliew no contract , no mutuall entercourlc betweene Christ, and the S o V L E, no manner of euidence for their hopes, no witnelfes from the Word, Spirit, or Children of God, for their fpirituall Marriage. Againe, would a man know whether hee be in Chrift, thefe Compa- rifons likewife refoluc his doubts by a three-fold Anfwere : firft, hee is in C Chrift, 13 I To Chrift. rfe.i. Kcm. t. 2 To the Apo- ftle. TT'- 3 To the Sajncs abroad. 4 To the Saints at ' home, Hov? thou maift get in- to Chrift, I. Who arc i^ Chrift, M Grace and Peace. Chap. I. K'*"- s. Of Saluta- tions. It iiyfntt- Theac«pta< tionsof the word Gract. Chri ll,if he bloirome, grow, and beare fruit.euen fuch fruit as is to etemall life. Ifamanbe abundantin theworkcsof the Lord; and grow in fuch graces as arc communicated onely to the faithfull, heeiis certainely a true Plant in this Stockc: for, bj growing and fruit, is the Plant that is in- grafted knowne from the fprigge that is lopped off, and lycth by, and is withered. A life barren and voyd of the workesof Pieti'e and Mercy, is a manifefl figne that the perfon is not in Chri ft. Secondly, if there be in our foules the fenfe, and feeling, and motion of fpirituall life, then are wee members : fur, in a wodden Icgge is there no fenfe nor naturall motion. When men haue as much fenfe and feeling, fa- uourand delight in the things of the Spirit, as the Word, Prayer, fellow- fliip in the Gofpell, with the exercife of holy Graces in the duties of Gods worfliip, or things othcrwife belonging to the Kingdome of Chrift, as the carnall man hath in the profits, pleafures, and flediiy things of this world. Thefe certainely arc men after the Spirit, and by the Spirit myftically vni- ted to Chrift the head : and on the other fide, a more plaine and palpable figne cannot be giuen to prouedemonftratiue]y,thataman is notin/Chrift, then when a man findcs no tafle, hath no feeling,can take no delight in fpi- rituall Meanes, Graces, or Perfons, and yet is cafily affeded with the leaft profits and delights of the world. Thirdly, it will appeare by the holy communion betweene Chrift and the faithfull Soule, by his co-habitation and fpirituall cntercourfe, when Chrift mcetes a Chriftian with holy Comforts, with hcauenly refrefliings, with facred anfweres, with fpirituall diredion, and other facred fignes of the prcfence of Chrift, in thcvfe of the meanes, fporting himfelfe with the Chriftian Soule •• this entcrcourfe I fay, this fccret and chamber-meeting, thefe inward -and heartie feelings, wrought by the Word and Sacraments, by Prayer and Fafting, by Reading and Conicrencc, are certaine and furc fignes and feales to proue a marriage goingbefore. And thus farre of the foure titles giuen to the Children of God, and alfo of the fecond thingji^k,, the perfons faluted. Now foUoweth the Salutation it felfe. Grace And Peace be vnt» yon, fism Gffd the father, andfiom the Ltrd leftu Chnfi. IT hath beene an auncient cuftome,both in the Iewini,Chriftian,and Pagan world, tobcginne Letters and Epiftles, with Salutations; and in thefe they were wont to willi to their Friends, that which was accounted the chiefeft good. Hence the Heathen as they were opinionated about the chiefegocd, they did differently wiili good things to th^ir friends ift their faltitations. Some wiflied health/ome wiflied wclFarc or fafetie; fbmc, to doe welljfomc, ioy and a merry life; as they were eyther Stoickes or Epicures. But the Apoftle findirig that true felicitie was in none of thefe,doth rcligioufly wifli that which in the Kingdome of Chrift was in greateft requeft, (-viz.) Grace and Peace, Grace.] This word is diuerfly taken. For kindncire, 2 Sam.i6. 1 7.for abi- litie to affetft or perfwade, Pfai. 45. z. for the happineife that is had from Chrift in this world; and fo it is oppofed to glorie, Pfal.%^. i iy for the prea- ching of the Gofpell, Rom. 1. 4. Tit.i. 12. for approbation from God, Preu. 1 2, 2. finally, it is taken for the fpirituall libertie that wee haue from Chrift; and fo it is oppofed to the Law, Rem. 6. 14. laftly, it is taken for the loue and fauour of God, receiuing the Sinner into couenant in Chrift, as it is an cuer-flowing fpring of celcftiall Grace to the foule iuftified : and fo it is taken here. Peace. Ver.i. Grace and Peace, Peace.] This word alfo is diuerfly accepted, for reft and eafe from paine, Pfal. 58.4. <^or familiarities fo the man ofmy peacc,F/;diuers things may he in« ferred by way of profitable inftrudion, for our vfe, out of feucrall Scrip- tures'. Firft, if it be Co great a priuiledg* to obtaine grace from God,we (h.ould ftriue to be fuch as are within the compalTe of the promife of grace-, efpe- cially, wee fhould get humble and lowly hearts •• for, God gtms grace vnto the humble, but refificth the ttubborne, wilfull, and /irWfinner. Againe, it Gods Louc, and Chrifls Grace bi Jewels offo great value, it iliould teach vs, when Grace is offered in tlie meancs, or any way beftowed by Gods Spirit, neucr to recewe it i» vnine : fo as it Ihculd be tendered without et- fed:, or kept without aduantage •, but cfpecially, let it cuer be tarrefiom vs, to tm-ne the Grace of God mto war/tonneffe , to abufe eythcr the promifcs of Grace, or the pledges of Go(!s Louc,to become eyther bawds tor per- feuerance in fmr.e, i.r props to fecure andholdeprefjmption. And aboue all things wee fliould with ail watchfulnetfe take h'""'^'^ of wronging the Spirit of Grace, eytl'.er by reftfttng, tempting, ^rU"" hr/ig.,oT defjiijwg it And further; wee fliould learne by all good nicanes, as confrant hea- ring, prayer, rcadiiig , conference , and meditation , to ftirre vp the Graces gmen vs, to labour for Ipiriruall /?^w^/) in Grace, and to fcarrh fo carefully into the euidence of Faith , for what wee haue-, and Hope, for what wee want, as neuer to giue ouer to examine our felues by the fignes and pro- mifcs of Gods Loue, til 1 our hearts were fetied and flahltfljcdtn Grace. Laflly, Gods Children fliould folace themfelues in the feeling and experttftcmaU kno-ipjedge of Gods grace, fo as their hearts fhould neuer carry them anay to make them account the Con(olattons of God [mall, or to dejpife the Grace ginen them ; but rather in the middcft of all combats vvith temptations witinn, or afflidions without, to fupport their Soules with that gratious Promif*, C^ly Grace fliatl he Juffictent for you, ayid my 'Posver made k^owne tn your weakenejfe. peace. Ver.t. Grace and PeAce. 17 peace.] Thefecond tiling here willied for, and to be delired of all that loue their ow.ie good, is Pi^fjcfj tliatis, tranquditie of heart, -with other fpintuall blelfings accompanying it with outward things alfo, fo farre as they m?y further our happinelTe .* but the Scripture laves a reftraint vpon the gettiiig of this peace, and giues rules for the vfe of it. For ifcucrwee would hiuc Peace, wee muft firll be righteottt ferfaas, that is, men that are brokeii in heart for our linnes, humbled at Gods ftete for torgiuenelfejand fuch as ha.ig vpon the Word ot Go D, to receiue the certaine meanes of our foulcs reconciliation, and the righteoufnelle of Ch r i s t impu- ted vr.to vs : fuch, as to whom there is a way, and their fath is holy. But on the other fide, vnta the wicked is no f^eace : and they are taken by the Pro- phet for wicked men, that are neuer humbled in the duties of Mortifica- tion for iinne, that in the hardnelfe of rhe'.r hearts fruflrate the power of Gods Ordinances , fo as they cannot worke vpon them : thcfe haue no peace, neyther with God, Angels,Men, the Creatures, or their owne Con- fcienccs. Againe, haft thou gotten peace and tranquilitie of heart, euen refl and cafe from Christ, then let this peace prejerue thy heart' and minde, and kt it rule. Be carefull to reiedl all matters in thoughts, or opinions in af- fedions, or cleilres in words or actions , that miglit any way mterrupt thy peace : but by all meanes nourifh it, delight in it, .md let it guide to ail ho- ly meditations, and afFedions, andgainetull pratlifes and endcauoiirs. Let the peace of thy heart, and Godsfpirituall blcffingbc a rule for all thy ani- ons. And laftl)-, with all good Confcience and holy conuerfuion hold cut, that when Chrifl Ihall come,eyther by parttcuUr Indgemsnt to tliee in death, or hj generall ludgewtnt to the whole world in the laft day, thou maift be found of him in peace, fo fliail Chrift be vnto thee a Prince of Peace, and Tuide thy feete for euer mtothetvay of peace. And thus farre of the good things hee wiflieth vnto them, now fdJ^ow the efficient caufcs {viz, )fiom God the Father, and our Lord lefns Chrifi. Diuers things may be here obferued. , Firft , a proofe of the Trinitie, or, at the leaft, a plaine proofe of two per- fons, the Father 2Lnd the Sonne, vnited in one elTence. Secondly, G o d is hcreplainely affirmed to be a Father, and that hee is in diuers refpeds : firft,to all by Creation : fecondly, to all the faithfull by adoption: thirdly, to Chrift, by the grace oiVnion as man, and a naturall Father, as God. a Thirdly, here wee may obferue, that grace and blefllngs muft not be looked vpon without fome honourable meditation of God and Chritl the giucrs. Fourthly, feeing bcleeuers haue a God, a Father, ^ Chrtfi, a Saaioiir, a Lord, they are furc to be in a happy cafc,and may haue what isneedfull,il they will feeke for it. Fiftly, wee may ohforue,we can haue no comfort in the cnioying or hope of any fauour orbIefling,fpirituall or temporall, vnlellc, firft, God be our Fatlier; fecondly, wee be in Chrifl:. Laftly, if G o D be a Father, and Christ a Lord, it (lands vs vpon to looke to it, that wee performe both hrd^ zndfermce. And thus of the Salutation. The Preface foUowetb. - '' Verfc EfaJi^.S. tfty^T.zx. Vhil. 4. 6. Col. J. ly. Efay 9. 6. 14. 7- Lukfl.j^ iS The Diuifion of the Preface. Ghap. i . TheDiuifion. Twogenerall Dodrinef. Mifeiic breeds vnitie. Efdy 14. Verfe 3. }Vee giuethiinkesteG»d,eHeHtheFMhtrofonr Lordleftts Chnjl, Alwajesfraytngfer yau. TH E Salutation hath bccnc handled already, the Preface follovveth, and is contayned in this Verfe, and thofcthat follow to the )2. Verfe : in which thceiid and drift ot the Apoftle is, to winne affcftion to the Do- dtrine afterwards to be propounded : and this hec doth by fliewing his ex- ceeding great !oue tothem, which hedemonftratcs by two things which he did for thcm,(viz,.) he both gauc thankcs vntoGod in their behalfe,and alfo made many a prayer for them : which fpirituall duties are better kindnetles and ligncs of true affeftion and refped, then all ciuill curtefies or outward complements arc or can be. Thefe things in the Preface arc fir ft generally fet downe in this Verfejand then particularly enlarged in the Verfes afterwards : firft;the Thankefgiuing, from ver.i^.to the 9. iecondly, Prayer, f . 9. 10. 1 1. In this Verfe hee doth nvo things : firft, hee giucs thankes : fecondly, he prayes. In the Thankef- giuing confider,firft, what hec doth, in thefe wDrds, fVee gwe thankes : k- condly, to whom he doth it, in thefe words 5 To God,eHen the Father of our Lord leftu (^rifl. Thus farre of the order of the words. The Do(9:rines follow, which rauft be confidered generally from the whole Verfe, and Specially from the fcuerall words. The firft generall Dodrine is this, that it is not enough to falute others kindely, but we muft doe and performe the found duties of louerthis is from the coherence, and condemnesthe finfull barrennelfe oi many that know a neceffitieofno duties of loue, vnleife it be to falute curteoufly. Secondly, wee fee hcare that Tyrants may take away the benefit of hea- ring, reading, conference, and fuch likcjbut they cannot hinder vs of pray- ing! P A V L can pray and giue thankcs in prifon, for hirafelfe and others, as wellaseucr before. Let wicked men doc their worft, Gods Children will ftill pray vnto God. And looke how many promifes arc made in Scripture, to the prayers of the Saints,fo many confolations are inuiolably preferued vnto them, againft the ragcof whatfocuer extremitie wicked men can caft vpon them : this is a fmgular comfort. JVee.\ 'Doff. Mifcrie brecdeth vnitie. The Apoftle that in more profpe- rous times iarred with Peter and Barmhtu, C3in now hold peace and fi nne vni- tie v/ith meaner men; and therefore hec faith W?(f,not/. And thus wee fee it was in the times of pcrlecution in Queenc Afartes dayes, the Billiops and Paftors that could not agree when they were in their ScitesanJ Pulpits, willingly feeke agreement when they are in prifon, and muft come to the Stake. And fo it many times fals out in common iudgemenrs, as thefword and peftilcnce: in fuch times the words of the Prophet are fulfilled, Like People like Priefis, ItkeSeruant ItkeiJMafier^ hke Bayer h^e Seller, like Borrower like Lender, like Giuer ltkeTaker,tovfttry. Great and preuailingludgements take away all thatvanitie of conceit and fwellmg of pride which diftcrencc of gifts and places bred before. The Lord for his mercies fake grant, that at the length there may be found fomeremcdie to cure the wound and hcale the breach which proud conten- tion hath made, and continQcd,with effeds prodigious and vnhcard of: left * the Lord be at length prouoked toplaguewithmoreficrccandcraell ludge- ments,and worke vnion, atleaftin one furnace of common calamilitic : thefame God,for his Sonnes fake, worke in all that' any wife loue the pro- fperitie of Icrufalem, on all fides, that they more regard the glory of God and the good of the Churcbjthen their, owne greatncft'e eyther of place or relpeds Ver.3. Prayfe before thou reproue. rcfpefts amongft men, and that they may more feeke tlie truth then v\- ftorie. And as forthofe that neyther louc the truth nor peace, the Lord open their eyes and conucrt them, or elfe giucthem toeateof the fruit of their owne waycs. •Poir. ] It is not fafe to put ouer good motions. When P/tul finderfi fit- nelFetoprayand giucthankes,hee doth not omit the occalioii. In fpirituall things delay is alwayes dangerous, but in finfull motions tiie onely way ma- ny times is to deferre the execution. Many linnes arc preuented by the very benefit of taking time enough to cxecutcthem. Gine thAnkes.] P»Wgiues them to vnderftand before he comes to difpraife their vices, and the corruptions crept into the Church, that hee takes no- tice oftheir prayfe -worthy vcrtues: hee referues his taxation to the fecond Chapter; and this courle hee holds with them.fordiuers Reafons. Firft, to alfurethem of his loue, and that hee did it not of malice, a thing efpecially to be looked to in all admonitions, in familie,orcIfe-whcre,as weUtopraife for vertue, as difprayfe for vice. Secondly, he holds this courfe to let them fee that he did account them as Chrift ians,though they had their infirmities. It is a fccret corruption in the atfcClion of the reproued to conceiue that the reproouer likes them not at all. They are not fit to repi cue others,that cannot loue them for their vcrtues at the fame time that they difpraife their faults : and therefore they are farre ihort of holy affeflions, that fay, / ne- uer liked htm fine e I faw that fault by him. Thirdly, hee did thus, that they might the more hate fmne,feeing it did darken their graces,which els would moreappeare. Fourthly, that they might be made thankefull themfelues for their owne graces-, a Ihame that others fliould prayfe God for his mer- cies to vs, and wee neuer prayfe God ourfelues. Laftly, it carry eth with it a fccret taxation of vnthankfulnctfe, as the caufe oftheir fall : for, had they bcene morethankfull for the finceritie of the preaching of the Gofpell,'ind for the riches of the grace ofChrifi offered, the honourable opinion of the ex- cellencieand fufficiencie thercof,to giueall found contentment,would haue preferued them from mixing the vvorlliip of God with mens traditions, or ad- mitting contrary doctrine, and from dilhonouring thcmediation of Chrift with eyfttge/l-worfiip. Then did Popifli Traditions ouer-flow, when the Scriptures were contemned, and the light of thcmfupprelfed : and in genc- rall, an vnthankfull man is euer a vicious man. More fpecially, in the dutie here mentioned two things arc to be con- fidercd. I. What they doe; Weeginethankes. i. To whom : (vis:..) t» God euen the Father, c^c. Wegiue thankes.] Eucharifi is fometimes appropriated onely to the Sacra- ment ot the Lords Supper, but moft commonly is generaJl to ail holy thankefulnetfe, efpecially to God. There is a flattering thankefulneirctomen ', and a Pharifaicall proud conceited thankefgiuing to God ^, Concerning the fpirituall mans thankcfulnetfeto God,I propound three things onely inthegenerallbriefely to be noted :Firrt, Reafons to incite vs to the praftifc of continuail thankefulnelfe to God. Secondly, for what things wearetobethankfulL Thirdly, what rules to be obferued for the manner of performance of it. There are many reafons fcattered in Scripture, to incite vs to Thanke- folnelfe: firft, becaufe it is a fpeciall part of Gods worfiiip, or one way by which we yeeld worihip to God. Hencc,that the Apoftle accounts it a great lolfe, if the people cannot faj t^Amen, when the Teacher blejfeth in the (pirit, nr gituth thankes <^. Againe,when he would exhort them to Iibcralitie, he vrgeth C 4 them Not fafe to dcfcrre good motions, N»te. It is good fo prayle before thou rcprouc. %eafons. I. 3 4- 5- Motiurs to thankefulneffe. ' I Cor. 1 4. \6. zo Thankeftilneffeto God. Chap. I. * iCor. 9. II. '5- 2. <:£/.?«/; 4. 3. 4 f Co/, 4. «. 7, SPhil.4.6.7. 'Thil.^.6. iThef^.iS. Fotvvliitwee mufl s;iiie thankcs. h 1 Cor. 4. . 6. ' lot. 4 1. I' J^om 7. 2 4. 1 /\'/»). 1. 11. m .AflilJ 3$. "Col j. 17. I Co/. 10. 3. Scripture for praver and rhankeigi- Hingtorour vcrv tood. The m.inncr ofThar.kcl- ijiHing. '°Vfai. i.ylt. Uof. 14.3. pLukc 18,11. 14. the;Ti with tliis rcafon, that the fupplymg ef the necejfities ef the Saints yt'otdd atafem-.tch thankejgiumg to God. ^. Aiid m the 4. ofthe z.ofCer. hefticweth that the thankefgiumg ofmany woyid hreeei both a ■plenty of grace, and f.n aboHtidinq of much prayfeto Goa. Secondly, the Apoftle hauing dehorted the E^hcfmns from rormcation und a/iZJncleanf3eJfe,iud Coxetoufnejfe,FilthmejfeJcfii»iT z'^i, foohiT) Talking; hee addeth, hut TUthervfegimngeftbati'ies^. As if bee would notC) that thankefulnelfefor Gods Bleffings and Graces diiely performed, would preferue them from the filth and power of thelebafe vices. Bdides, it IS a thmg that becommcth the Saints, nothing better. Thirdly) it is a figne of three worthy things, wherein it behooueth eucry man to oewell alfu- red: lirn, itisafjgne ofa heart that hath rightly receiued Chrift, and is- firmely rooted, b;tilt, ^uiftabhjhed in the faith f. Secondly , if «?« in all things let their recjuefis he jherced vnto Godrvith gimng ofthanket, it is a (igne ofthe PMfif of God, cuen that the peace of God that pajfeth all vnderfiandm^., vtll preferue thetr hearts and mmdes in Chrifi Jejus g. Thirdly, it is a ligne, nay, a very meancs of a contented minde. He that can pray vnto God for what hee wants^and isablethankefuilv to acknowledge what hee hath in polfefTion or promife, hee will m nothing be carefall, as it appeareth in the fan)e place to the Phihpvt- ans. Laftly, itis one ofthe lixe principal! meanes to make a man reioyceal- yvayes-i as the ApolTIe writeth, \ TheJ. 5. 1 8. Thus of tiie Reafons. Secondly, wee muftconfider for what wee mufl- giuethankes. Firft, for f]j;rituail things as well as tcmporaIl,as for the Word '',foi Mercies in prayer', for Vidory oucralinncS for Knowledge', Secondly, in aduerlitieaswell as in prcfperitie, and that in all forts of afflidions; in danger™, in wrongs. Thirdly, in outward things wee niuft be thankefull " , not oneiy for great things done, for our Hates or names, but euen for theielTer and more da.ly fauours, as for our foode, and the creatures for our nouriflimcnt. And in fpef iall manner haue the Saints in all ages bound tiienifducs to a fet ccurfe of prayer and prayfe ouer and for their foode : and tiieiefore their grolle fwinifii prophaneneile is fomuch the greater, that fit downe and rife from their nieate, like brute bealb, witnout any Prayer or Thankcfgiuing. If any aske whether there be anyexprelfe Scriptur>.' for Grace before and after iricate,lanfwere,thereis,and aliedge thefe three vndeniable and plaine places oFScripturCjzTVw. 4. 3.4. lohnG.ti. Rom. 14.6. Thirdly, for the manner of Thankefgiuing, it may be found in that phrafe vfcd by the Prophets in the olde Teftament of Sacrificing the cah:e< of their lips". For here foure things may be obfcrued. Firrt, it mull beadcad Calfe, to note that all Thankefgiuing mufl- proceed from humble and mor- tified niuiJesjandthcreforefhe Phanfe&thankesdid not awhit/f///'^^tficinP. Secondly, it mufl be a lacrificed Caife. Now. in the Sacrifice ti^ifcc things were rcquircd;an t^ltar, Ftre,3indto/ay thehand vponthe headofthe'Beai} :An Altar, for not oncly our prayers muf! be made in the name of Chrdf, but our prayies alfo mud be tendered to God in his medi2fi(-n,or they v ill ne- uer be accepted, no more then a Calfe not laid on the Altar : neytherisit enough to lay the Calt'e on the Altar, but Ttre mu!f be pur to it : to note, that the bare throwing outofwords of thankefulnellejthoucb in the name of Cbirifl,will notferue, vnletfe wee doe alfo getibme fe.'ling artiencitand zeaIetoburi:ethevSacrifice.Thirdly,wemul{ lay our hands on the head of the c.xlfc:, that is, in all humilitieweenniflconfelfccurvuworchin«:|]ei>f"allthe blellings or graces wee giue thankes tor. Againe,in that they oifcr a Calfc, it hanifieth that wee fhould notolferourthankcfulnelfe to Gou of that that cofls vs nothing .'wee fhould ddireto exprellc our prayfe by doing fonrie thing to furthcrGods worOiip, orrelicuctheneceflitics of others. If G o d bifeiie vsathomejweelliould carry a Calfe to the Temple. Laflly.wemuft not Ver.3. Prayer : and that eiiery day. notfacrifice to a^Jirange God,\\hen wegiue thankes, and chat men doe when they facrifce to their nets, as the Prophet fpeaketh, that is, vyhen men attribute the glory and prayfeof Godto themeanes or fecond caufes. Thus of thankfuIneOein the general). But that which is here critended, is, that v/ee fliould giue thankes for others as well as ior our felucs, which is not a curtefie but a dutie. This du- tieof praifingGod for others, growes exceeding commendable, if wee can exerciifcitin thefe particulars. Firft,if wee can giue thankes for thofe bleC- lings vpon others, which the world accounts Ihamefull to enioy, asZcale for Gods glory, religious Sinceritic, and Vprightnelfe of heart, the Crolfe for Chrifl: his fake, and fuch like. Secondly, if wee can firft giue thankes, that is,be more apt to prayfe God for the vertues of others, then be forwards to taxe their faults and frailties. Thirdly, ifwecan doc it for ^/ forts of »«w, euen our enemies i. Fourthly, ifwee can be thankefull for the true ioy wee haue had in other mens profpcrities r. To conclude this point, ifwee would haue others to giue thankes for vs, we fliould labour to be fuch, as for whom thankes may begiueii* Andthus ofwhatthey doe: Now,tovvhom. . i -..'i-rf To God.] Thefe words hauing beenevfed in the very Verfe befoFe,teach vs two things. Firfl,that it is no cloying to a fauftified minde tobc much and often, yea,vpon euery Qccalion in the honourable mention andlauding of God,a(c.nbingin euery thing glory to God : fb, in heauen they lliall ne- ucr be weary of Gods praylesj.no not vnto all eternitie. And certaine it is, that the more men grow in fandification, tbemore ealic and apt are their hearts to entertaiue all occaftons of coirninunion with. God, without weari- ncire;or deadnelFe, ,i . /-...i l. Sccondlyj (tt G»d) (huts out the prayfes of themfclues or of men. It is fit our reioycing and prayfe Ihould be direded thither from whence whe bleflingcamc. ^ ' ' .... ^ ' .' ..; ; The Father, \ Thefe words are confidcred in the former Verie. Thus muchofhisThankefgiuing. - ■ i ■^■ Prajingfor you.] Firl},in gencrall firom the ioyning together of thefctwo dutiesjtwo things may be obfcrued : firft, that a chiidc of God neuer giues thankes but hec hath caufe to pray : for, if it be for temporall things, hee muft pray both for their fandiified vfe, that they become not occaiions oi finne; and for tligir preferuation according to Godswill : if it be forrfpiri- tuallthing itis a more fct or fcrious Implo- ring of Gods aydc with the vnit I. 6. *lC$r. ij.j. And in Timothy he requires that they pray; i. enerj where-, l. with pure hands; 3. without wrath-, 4. i' ; 1 1 is the gift ofGod'^ : iy^ll men haue net pMth ^ : It muft be gotten with muchflriHino^. As not by nature, (b not by naturall meanes : and therefore wee muft fceite for better grounds, then I hauebeene alwaycs thus :ncytherwill it aiiaije thee to Ihcw thy education, ciuiiitic, morall vertues, outward holineirc,&c. Thirdly, whatfoeuerwegaineby the word of God,if we gaine not Faith and Loue, all is vaine; Knowledge is vaine, Zcale is vainc, &:c. therefore it behooueth vs to gather in our thoughts, and to minde that one thing that is necelfarie. Laftlyjthottgh Nature deny ftrength to beare,or'power to giue this grace, yet there is power in the word of God preached,to beget euen Faitii as well as other Graces : Faith commeth iy hearing, o-c. Rom. 10.17. and Gal. 3 • z . 5. hedithyThey receiued the Spirit, by the hearing »f Faith preached, cj-c. fleare, and your foule Jh.:ll Hue. £faj 55- 4. Thus much of the Docftrines from the Coherence. That the nature of this grace may appearc, the feucrall acceptations of the word, the forts, obieds, parts and degrees of it muft be confidcred.fii/f/; is in Scriptures diuerfly taken : fometimesit is giuen to G o d, and iignifi- cth his faithfulnetrp in his promifes, as "^m. 3.3. Shall thetr vnbeliefe m^ the faith of God of none efeEi. And when it is giuen to man, it is taken : Firft, for Ftdelitie,zt'it is a vertue in the fecond Table Mat. 2 3.23. Secondly, fome- times it is taken for the De^rineoffaitfi, 'B^m. ii.6. according to the Ana- logic of Faith. Thirdly, fomctimes for Profejfwn of Religion; thus Elimas is charged to haue laboured to turne the 'Deputie from the Faith, 'iAcis 1 3. S. Fourthly,fbmetimes for Chnflhimfclfe^y a Metonimie, who is both the ob- i€ecMll,infufed, OT accjuired, formed unA vnformed^ but leauc til em to the troublefome Schoolc-menjonely I reft in the vfuall diftribution vrhich hath ground in Scripture : thus Faith is Hiftertcall, Temporary, oiC^rttracles, And iuflifying. Firft, HiJlericaU Faith is to beleeue the doflrinc of the word of G o d to be true : and therein is fupernaturall, and diffcreth from all humane know- ledge whatfoeuer; neyther is it m the power of Nature alone to perfwade men that the Scriptures are Gods Word,&i«h«r then the remnants of Gods former Image doe giue a glimpfe of it> and is cleared by the fpirit of generall illumination. This Hifloricall Faitfj doth both vnderftand the Doftrine, and giue af- fent that it is true, yet doth not iuftifie : and therefore their cafe is fo much the more fearefuU, that haue not fo much as their ignorance any way re- dretFed, nor gotten fo much as any knowledge by the Word of God. Secondly, Temporarie Faitfj gocth yet further : for, fuch as h aue that Faith doe not onely get know!cdge,and yeeld alfent to the truth,but alfo profclle the truth with fome carneftnclTe, not fticking at it, to giue their names in fome more fpeciall manner then others, to a refpeft of Religion; yea, they reioyce inwardly in the dodrine of the Word- and laftly, bring forth fome kinde of fruit, and amend fome faults, onely becaufe the Word of G o d would haue them fo to doe. Therefore is this Faith vnprofitable, becaufe they 2-3 y i Thef.i.ii, ^ Epb'f. I. S. ^em. 10.17. G4/.3.i.y, Efty 55,4. The accepta- tions of liie word Faith, The forts of Faith. Hiftoricall Faith. Temporary Faith. X»%8. U. 2-4 OfFaith. Ghap. I. Faith of Mi- Ad ct. luftifying Faith. The obiefts of Faith. The Parts of Faicb. Faith in the minde. (/<0'yj.ii. they neuer had the particular airurance of Godsfauour in forgiuencire of finnes, nor will be brought to diflike, much lelle to humble their foules for thofcfpeciall fmnes wherein they haue tranfgrdred, but nourifh feme one particular prefumptuous finnc or finnesjwhich raigning in them doth wholy engrolfe and take vp that inward worfhip which is due to God onclj. And this is the Faith of our betterfort of people. Thirdly, Faith ofCMiracUs was that Faith by which many in the Primi- tiue Church were able to worke Miracles? and was of two forts : eyther Faith to heale, or Faith to be healed : this Faith may be in fuch as are repro- bates, as Mat. 7. feme fhall fay, Haue wee not cafl out 'Diucls hj thy fidme ? to whom Chrift dial! anfwerc, Dof it. The Degrees j Firft, of the ObteBs: this Faith may be perceiucd by that which it carry- cth the minde vnto, and from which it feeketh the comfort of the chiefe good : and thus the Obieft is three-fold. The Merits of Chrift. ^ The PromifesofGod. The Pretiidence of God. So that, wouldeft thou trie thy Faith? confider then what it is that thou makeft thy refuge, and the foundation of thy comfort. What is it that thou mo ft laboured after? is it the airurance of Gods fauour, by the application of Chrift I is it the diftind: applying of fuch and fuch promifes of life in Sculpture? doft thou liue by thy Faith in thecourfeoflife? iffo thou haft met with the right Faith>without Chrift it is not poffible to attainc the chiefe good, ncythcris it enough tobcleeuc that Chrift dyed for Tinners, &c.vn- lelfc we labour in the day of our vifitatiou,for the ccrtaine and particular ap- prehenfion ofthe efficacie and merit of Chrifts righteoufnelfe, for the parti- cular alfurance of Godsfauour in remitting fucla and fuch our tranfgrelfi- ons. And becaufe it is not eafie at all times to difcerne by the working of the Spirit of Adoption, the imputation of righteoufnctFe from Chrift, therefore hath the Lord difcutfcd the cafes of confcience fo comfortable in Scripture, that if men examine themfelues before the conditions of God promifes,they may fi nde in diuers of them the clearc determining of their eftate. Here may be iuftly taxed the grolFe oucr-fight and fccuritie of many, otherwifethe deare Seruants of God, that are no better acquainted with the promifes of life, vpon the truth of which depends their happinelfcand both prefent and future comfort. And laftly,by the fame Faith, whereby theiuft arefaued, by the felfe-fame they hue in the courle of life in this world : the ground of his Faith for his prefcruation, is thcprouidence of his God, whiles the men of this world wonderfully pleafe themfelues in facrificing to their nets,afcri- bing in their affedions, the ftay of their maintenance, vnto their labour, friends, inheritance,&c. Secondly, that the nature of this Faith may yet be further opened, the Tarts of it muft be coniidercd. Faith is eyther in the minde, or in the heart} and by the change of both it may be difcerned. In the minde it (liewes itfelfe in two things : Knowledge, Tudgement. There is fomething in the very illumination ofthe Vnderftanding ofthe Saints, which is ofthe nature of Faith. Hence it is that the Prophet Ijaj faith of Chrift, 5) his knowledge he fiallinfltfe many : that is, make iu ft. Indaement Ver.4.. OfFaith. •^jrtuKor oi goedneffe. . • ^9 we giue glory fo farre forth to the way of life, filiation, th^t our hearts being conuinced, our refolue, that this is the vscay to-be happy, and ludgement is,eyth hidgemcyit »f truth and the meanes of vnderftandings docc] no other. Indgement ofgoodnejfe, is, when wce doe not onely beleeuc the Doftrine of happinetre to be true as beforej but to be the onely good tidings ofir hearts can reft vporu " Faith, as It fhewes it felfe in the heart, ftands in three things. Dffr-es. Fidttcc or Confidence. Perftvajian, or Apfrehenjlon apd ApplicatioH. It may not be dilfembledjthat there are in the world piany definitiues or defcriptions of Faith, fucb as doe not comprehend fn .them that ondy thing which is the chicfe ftay of thoufands of the deare Seruants of God; and that is, Dejires, which may not be denyed to be of the nature of Faith. I exprelfe my meaning thus : that when a man or \roman is ^q farre exercifed in the Ipirituall feekingofthe Lord his God, that.hewouldbc willing fopart with the world, and all the things thereof,ifhec had them in bis ownc poifeffion, fo that by the Spirit and Promifes of God he might be alTuredjthat the (Innes of his former life, or fuch as prcfently doc burthen his Soule, were forgiuen him; and that hce might beleeue that God were now become his God in Chrift ; I would not doubt to pronounce that this perfon ('thus prifing re- milEon of finnes at this rate, that he would fell all to buy this Pearle. j did vndoubtedly beleeue, not onely becaufe it is a truth ( though a Paradoxe ) that the Dejireto beleeue is Faith : but alfo becaufe our Sauiour Chrift doth not doubt to affirme that they are blelfed that hunger and thirfl after rig.?te- oufnep:. becaufe thej fl}tdl befatisfied. And, to him that « a tJnrfi, I willgute ta irinkeofthe voter cflifefieely. And Dauid doubteth not to fay. The Lard hed- reth the de/ires of his pbere. Ftduce,oT Confidence in the hart, is a part of Faith, and lliewes it felfe in this, when the Soule refteth vpon Chrift, and the Promises of God, as the onely ground of all that happinclfe which he muft euer get vnto himfelfe. PerfivaJfOM, or an apprehending application is thelaft thing in Faith,and that in the beginnings of Faith,is more in the power of thcSpirit then m the fence and feeljng of the confcienccj yet herein it appeares,that though the Soule be toft with many temptations, and feares, and terrors, yet more or lelfc, one time; or other,they arc much rcfrcflied with a Iwect ioy arifing they know not how, from the very perfwaftou} that they belong to Ggd ifi -and forQirift. .,:. ■ ! • > ' Sothat ifwee would try our Faith) wemuftexamincyvhat Knowledge wc haue gotten,what ludgeraent ofthc way of life, what Defires wee haue of re^ miftion of fmnes,how our hearts are fetled,and what it is that fupports vs. There are two Degrees of FAithyAweake Faith, And iJir(MgFatth:3weak£ Faith is defcribed before, for all the former parts of Faith are found in, the wcakeft Faith that is : iflrong Faith hath in it a certaine and full alluranc© of Gods fauour in rcmiflion of fmncs, lb as doubts and feares are ftilled and ouer-come-, and fuch was theFaith of Abraham, commended Rom. 4. 1 8.1 9. 20.2 1 .and this Faith may be attained vnto by allforts of theSeruants of God, iftheyliueand may vfe the benefit of the ordinances ofGodjyetagrolIe fault in th€d!efinitionofF4ith, as it is tpade by many,i^uftbc carefully Ihun- ned,and that is, that they make the Ge»M to be a full atfurance whiphi* one- ly proper to a llrong Faith and is not vfually found in the weakc F^ifh, and yet that Faith is fuch as dothiuftifie fortheprefent,and wiUfaue^r ei^cr. D ■' " And 2-5 Faith in the heart. Dcfire to be- leeue is of the natorc of faith. Sjuel. 2 1 . 6. Tfal, 10. 17, The Degr«et. %6 The SeneCu can* b/ Faith. I. WiitFiithJc liuereth v« from. Z. 4flnf,9. tTim.t.f* 4. I»h» {. If, iihm I'm i6. I. H^, 10.39- OfFaith. Ghap. I. And that we may be aflFeaed with an holy dcfirc after thi« necclTaiy grace, two things are further to be confidercd. '*'* The'Bencfits men might haue hj *_- Tht mftill tfiatt ef^tfe thM ttAnt it. V The Stnifrirnvf be ordered into fiuc ranckcf. I ff^hat Faith deliutreth v/fifm, t fVhatftfreferuesvs df^MnJi. J fFhat tht wedkefi Faih gettttb. 4 }VhM ve might get if ve l^tfwridftrM^tMtrfrmth vi Fditti. 5 How it jits vs for htduem. For the firft : Fdith doth deliuervti Firft, from the darkcnetFe and blindnelTe wc« liued in before; Whofttutr beUeufth in meejhall not aiide in Aark/nefi. Wee no fooner by Faith taftc of the Bretid of life, but the vaUc of ignorMce, which naturally coueretb dlfiefk^ is torneand rent, as the Prophet ^aj (liewcth notably, lfa.j 1 5,8. Secondly, it dcliuers vs from thofe wofull euils, which as fo many ab- horainations, doc defile both the Vndcrftanding and Affeftions : Faith fn- rifieth the heart. No Wonder though men be continually furcharged with euill thoughts, and moft vile afFeftions, and ftrange euils within, feeing wc arefo hardly gotten to fct about the carneft labour after (jsirituall applica- tion of the merits and rightcoufncirc of Chrift, which righteoufncirc neuer can be imputed by Faith, but it is infufed by the Spirit of Sanftification at the fame time. Neythcr is there any more clearer teftimonie of the want of iuftifying Faith, then the continuall preuayling of euill thoughts and af- feftions. Thirdly, it dcliuers vs from the Lawj notonely from the Cereraoniall Law, and other l>fggcrly Rudimeurt, but alfo from the Morall Law in two things onely j firftHrom the Cm-fe of it, which is wholy taken away by the imputation of Ghrifts Palfion : fecondly, from the Rig(i»r of it; fo that, as it is commanded in thcGofpcll, it may not cxacft c)f Bdceuers an Mw;>*^^/r ferfeBtoHybut onely an Sita»geiicaJ/nnd accepted vpri^htnesivie arc not now tm- der the Law, but vnder Grace, as the Apoftlc fhcwcs in the Epiftle to the 7^ manes and Galath'tans at large. And hence it is that the fame Apoftle faith, that^^# Law is notgmtn vnto arighteom maM,hHt vnto thelofvle^eanddtjekedtent, meaning that fo long as wee continue in our naturall eftate , fo long wee haue this, as one part of our mifcrie, that wee arc lyable to the Curfcs and impoflible Exaftions of the moft righteous Law, but from the time that we arc effeftually called, and gathered vnto C h r i s t, we arc not vnder the Law in thcfc two refpcAs, which is an admirable mercy. « Fourthly, Faith dcliuers vs from the power of tht firft death, being by Nature m eternall deftruAion, for Whofoener treleeucth in him fiall net perifi. Thus of the firft fort of benefits. Secondly, Faith hath a power to prefertte vs, and, that in three things. Firft,it prcferucs from many fearefuUfpirituall difeafes in thefoule : hence comnieth that Mctaphoricall ipecch ofhemgfotmd arvhole^r heathfuUmtht faith. Henccj that he faith> fVeefoHtw Faub vnt* tht cenferHOtioit of the SomU, Htb. 10. 35. Secondly, Vet.4. OfFaieh. Secondly, it prcfcrucs vs againft the vfc of ill meanes : for, He that belee- ueth maketh not haft. KKr«in is afpeciall tryall of Faith, and Is a worthy te- ftimonie of vprightnellc) when men can fo reft vpon God, that they will not be entangled with thofc profits that cythcr the time makes vnfcafona- ble,a$ the Sabbath, or the meanes make finfull,as deccipt,lying,&c. but can chearefully beleeue,that the fame God that now tries him with the occafions of profit in fua»,4f"eand manner, can giue him as much profit ata lawfull timc,andbylawfull meanes. It is moft difficult for an vnfandified mindeto forbeare eyther time ot meanes when profit and pleafure intife. Laftly,how mifarable is our life here many times in refpcd of the temp- tations with which Sathan doth fire vs > Now if there were in vs copfciona- ble refpeft of ccrtaine application of Gods fauour, there is afecretpower in Faith, m an Helmet, not onely to keepe off, but extinguilh the fiery darts efthe T)iHtll. And the true rcafon why our life is continually alTaulted, and why the world lyeth vanquilhed vnder a thoufand mifeties, is onely be- caufe men doe not labour for a particular alfurance of Gods joue in C H R. I s T , which being once had , wee (hould foonc fee an happy v&orj amr riSifWor/^, Hell) and Death, in rcfpcdof the beginnings of many heauenly contentments. In the third place we arc to confidcr the benefits which the wcakcft Faith obtayncth : and they are efpecialiy fixe. -^ . ■, FirCiyit iujiijses and giucs vs a portion in the moft meritorious interc^fQon of Cbriftattheright hand of God-, it is no fooner bad butitmakes thefin- neriuft before God : thisiseuery where proued. Secondly, it gatherethmcn into the//)(»/'vrf^rf God, would mak^vs^t, k\3en Gods JpiritKallfree:-me», To asweelhould clearelyfecthatno natural! Prentife or Bond-flaue could findefo much eafe and bcnefitby hisreleafe, as wee might by Faith. Laftly, we might hauethe cleare atpprehenfion of the remiflion ofall our finnes paft, as is manifeft, T^w. 3. 25. t^i^s 1 o. 43. onely for finncs to come, God giues no acquittance before there be a debt, and the difcharge foed out. And as Faith furniiTieth, or would furnifli men with thefe wondcrfull be- nefits in this life, foit prouidethanalfurance of an immortall inheritance in heauen for allctcrnitie,asthereplaci:sfliew,^5xi6.i8. Iohi$ 1S.47. i Per,i.s- zThefi. 10. withmany other. "■'■•'■'• ''- ••^"■■^■-' = .•-, .-^j . •., . . ..' Thus much of the benefits by Faith. 0^i(r(3.0h,butwhatifmendoenotbelecuc? e-^w/TFirftjImightanlwcrc that it is yet a comfort,that though thoufands negleft Faith,yetf^«> vnbeleefe tumot make the faith of God of none efeSl : though the whole world contenfnc the doctrine of Faith, and pleafe themfelues in their fpiw^Il fecuritie, yet God knowes how to (liew mercy to bis fcruants that defire to belceue in him and feare before him. ' Secondly, I read in S. Marke that Christ meruailed at their vnheliefe^ and iuftly, they were affcflcd with his doftrine, it was confirmed by mira- cles.and yet they beleeuednot:wemiferablemenare a wonderment to God, Chrift,and Angels, and an aftpnifhment to Heauen and Earth for our incre- dible incredulitie. ■• •"' •''"" ;•' i^'i '■"- • "•- Th ird ly, I reade in S.iRftaf fep)r','fhat^« Odito^eat verkes there for their vtibe- liefefdke. Surely wee are iuftly debarred the benefit and comfort of many of the workes of God, which might dtfcouer thff glory of his goodnelle to vs, onely becaufe of our viibcliefe. » Fourthly, Ver.4. OfFaith. "-9 Fourthly, i f the Ic w es were cm ojffor their vnbeliefe, being naturaU branehes, and fuch as God had realon to fauoiir as much as any people vnder the Sunr.c, how fearefuirthcn is the cafe of many of rs^ that can haue no other Jianding then by Faith ? Fiftlyj Nothing isfttreto the vnbeleeuing. Sixtly, liive beleenenot, we cannot be efiahlijhei. Siauenthlyj if men refufe to beleeue when they haiic the mcaocs "of Faith, their fcntcnec is already gone out, lie that beieeueth not is condemned already. Eightly, It is a matter of eafe and profit, andpleafure, toliue JnfinYi€p efpecially fome llnncs : but what is it to dye in them ? Except tbatyee beleeue that I am hee,yeejhalldye inyourfinnes. Ninthly, confider the contrs^ry to the Benefits before; if we get not faith, we abide in darkntlfcjwe are vnder the rigour andcurfcofthe Law, fubiedl to the dominion of hart pollutions, dead in finne, full offpirituall difeafes) hading to cuill meaner, pierced through with fierce temptations, wicked in Gods account, not iuftificd',neythcrthc Seede of t^fbraham nor of G o d, without Chris t, without hope ofiramortallblitrc, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures f while we are in this eftatej arc but as a dead Letter, we arc earilyoucrcoraeof the World, vnconflant in Friendftip, without the Co- uenant of Promife, entangled with cucry pleafure and baite, and as Bond- flaues, abiding in the guilt and power of linnespaft. Laflly,howfearcfuil are thofc threatnings, Marine i6. i6. "Reue/. 21.8. Heb. 3. 12. There rcmaine yet foure things to befurther conHdercd : 1 The IncoHragententpt* beleeue, 2 The Lett! of Faith. ^ 3 How Faith may be kp(muet 4 H(rwfarrejh»rt the Faith efthe common Proteflant is. For the firft : wee haue many Incouragements to beleeue : Firft, becaufe wee haue a Sauiour, in rcfpedl of merit, both in fufFering and dy ing,a^)le to deliuer vs,his Redemption being both precioiu and plentifull. Secondly, hee is ready to make Inter ceffion for vs, at the right hand of God. when wee fet our felacs in any mcafure tofecke Gods fauour. Thirdly, wee haue certainc aad furc ordinances, rnto which if wee feekc weemay finde. Fourthly, what greater ioy to Angels or Saints, then the comming hotane of the loft Sheepe ? none greater in the houfc of the Father, then the Pro- digal! Sonne returned. Fiftly, there is no difficaltie fo great eythcr in refpeift of finne, or the meanes, &:c. but it hath bcene ouercome by cuery one of the Saints,to fliew that wee may be cured and get Faith. Sixtly, God maketh a generall Proclamation without exception of any in particular that will beleeue, but he may be faued. Seauenthly, Chrift himielfe moft gracioufly inuites men. ObteS. Oh,buthedothnotcallme. >^»/: He cals all, therefore he exccp- tethnott"hce : but leaQ: men fliould encourage themfclucs in finfulnetle, hce addeth a limitation,*^// that are v>eary and heauy laden. If we can once finde that rnine is the greateft burthen that euer our foules bare, and that once wee could come to be tveary of them, wemight haue comfort in Chrift. 0^ ragcmems to beleeue. I. 2. 3- 4- S. loho J, 16, 7. itot. II. l9. *9. 30, i(<«e/.j. 18. lollH 7. J 7. ObieSf. Selttt. ObieEl. Selut. obua. _3^ Solut. Solut. 8. I lohn J» 2j. 9- 1 Cor. J. 10. The letts of Faith. Letts in the Miniftcr. ^m. lo. Letts in the d.'eople. !»% 14. \6. Obiftl. Solut. Of Faith, Chap. I. requires (o rwaiiy graces that I can neuer get them, tyfnf. Learne of me, that I am lowly andmetk«; as if he fliouid fay, Get this one grace which I my felfe hauc laboured iiij and thou maift continue in the eafeand comfort once had from Chrift without interruption. If men dill thinke this impiobablcj he wils tlwm to put it to ttyall, and they (liould certaincly finde reft to their S«Ptles. Obiell. Oh, butto be thus yoaked is a moft irkefome and impoffible fer- uitude. Anf,T\\\s he reiedVs as moil falfe, and faith, Myjeake is eajie, and my burthen light, both in refpeft of the power of the meancsjandthcfecrct com- forts of God, able to fupport the vSoule. Eightly, we are conimanded to beleeue,and therefore it is a heauy finne to difobey. Ninthly, yea God doth befeerhmfn to be reconciled. Wonder at this admi- rable Clemencie in our God. Nay, then pcril'h and that iullly, if fo great and infinite goodneife cannot pcrfwaie. Thefc things fiiould the rather af- fc(3-,ifwe confider whoitis, that proclaimct'ri, inuitcth, eommandeth, be- feecheth; namely, G o D whois ableto doeit, and fpeakes outofhi^Na- ture. If a couetous man fliould offer vs any great kindnes, wc might doubt of performance, becaufe it is contrarie to his nature; but it is notfo without God, his name is gracious, and his nature is to be taithtuil in performance where he hath becnetrue in offer or promifing. Thus much of Incouragcments. Tile hinderances of Faitii follow to be confidered of. The letts of Faith are fometimes in the Minifter, fometimes in the People. Minifters are guiltie of the want of Faith in their Hearers : Firft, when they teach not at all, becaufe Fatth cannot be hadrvithcat hearing. Secondly, if wee teach not Faith, and that plainely; if they mtend not the chiefeft part of their labours to informemen inthedoArine of Faith (vnder which is contayncd the whole doftrine of the Sinners reconciliation with hisGodJ tlniiigh they mforme manners both for Pietie and Righteoufneirc, and bufie themfelues in other contemplatiae Diuinitie, yet hauethey not anfvve- rcd their Calling, but are wofull hinderances of Faith in the hearers. Secondly, in the People Faith is letted three wayes: 1 By errors Mtheir Indeeme/tts. 2 By ctrrupt afetlions tn the Heart. 3 By certaine things that befall their Cotiuerfation. There are fiue cfpeciall Errors, with any of which whofoeuer is infefted, Faith if letted. Firft, when men thinke they are bound to follow their Callings, and to mind theirworldlylmploymcntsj and therfore cannot fpend the time about thinking o£S«rmons,&:c. Our Sauiour,Z«j^i4.iand rcceiaethc Sacraments,&c. they haue done fo much as they thinkcis^cnough. ,i; Fourthl^j many therefore neuer labour to get Faithj becaufe they thinke it is irapoflible to take any fuch courfe, that they rtiouhl get any aiFurance of the remidion of their (inncs in this life, or if it be poflible for others, yet it is not for them. . !kii j.;. ;:\') V' • Laftly, others thinke it poflible to be hadyand:-it'i$,gDod to be humbled fo farre as to fecke it with teares and prayers-, and they thinke tliey doe well that will not giue ouer, till they haue comfort that way, but yet they thinke all this adoe v-nnecelfaryjand that they may bc&iedrvBithoutit. In the Heart Faith is lotted hue wayej. <\ , y/Oiio'! Firft, when men nourilh the fecrct euils of their hearts, both in thoughts and affedions, and make not confcience to repent for them. An euill heart is alwayesan vnfaithfull heart; therefore men are exhorted to tak^heede of bemghardcnedthromjrjthedeceitfulne^eofjwne. . . Secondly, Worldline^e is a great lett of Faith, when men alone fuffer their thoughts and affcftions to betaken vpwith continoall minding of thinga here below, though they cannot be charged with any gteat couetoufneire. Thirdly, there is in mens affedions an vnmllingne^e to part with worldly pleafures and delights,and they are loath to lofe their credit vvith theircar- nall friends, which they fay they muft doe if they takethis courfe. Fourthly, the world is full o'i common htpeznd prcfumption of Gods mercy : men fay, God is mercifuU, when they hauc ncyther comfort from the rro- mifes of God,nor ground of atrurauce,nor. witnes ofthe Spirit of Adoption. Fiftly, Faith is letted, andmeri are kept from vfing the meaacs to gcti Faith, and to feeke God while he may be found, oncly tlrrough 3fiare leaft if they fliould examine themfelues,and feareh whether they had atrue iaitiit or not, they fliould finde they had none, andthcn they fliould be troubled) anddriucn vnto Melancholy defpayre, &c. . .: > . !:;; . > Laftly,there are fome things in mens carnage whicb.gre4tlx lett atidluit^ derFaith. ' 'n'yrd. :•/..,' 4 ii-*'^v ;... i"?.:-:;:. - - ' ■ '.'j-jr.vrr i Firft, 4 prophane contempt of the ivordofGfd, eythcr men will not hears, or but by ftarts, or they attend not, or not apply it to themfelues, c« not me- ditate ofthe do<5trine afterwards, or not labour for the power of I't in pra- ftifc&c. Secondly, the example of tshe multitude hinders mucli,?, efpeeially the ex- ample of vvife-nien and great-men in the world ^. ■ -ilc •_ : Thirdly, fome when they goe about the duties of Moritification andFsJthj they arc turned off before they get Faith; eyther becaufe they finde hard- nelFc of heart, or arc ouer-charged with temptations or doubts of audience and acceptance,and that God will neuer looke after firch broken delire3,&c. or elfe becaufe they haue not comfort prefently,they grow defperate and lay theyfliall haue none at ail, or elfe are vanquilhed with thoughts of Alheifme inieded, which many times prcuailes fo ftrongly, that they can hardly be receucred againe to any care to labour foj Faith, till eythcr bitter crolles or feare of Death or Hell awaken them. ■ Laflly, Clofenejfe is a great caufc of vvant of Faidir' wb^n people will not difcouer their doubts and fearcg, efpeeially to their Paftors being wife and mcrcifull,and yet knownotwhat to doc,and cannot get inforniauon from publike hearing. Here may betaken vpaiqfl complaintoftheftrangenelTe D 4 betwecnc 31 3- P/4/. 50. Letts in the he ait. Heb. J. li, I J. Lefsinconuer- fatiotu' V.faf/j./.ij 1 4 i»4'ij.ij.i4. *" lahttj. 4j, to 50. 31 Vfh- The fignes of taith. O/Faith, Chap. I. «He5. iiiif. Mis 1 5.9. The defcdf of the com- mon Prote- itants Faith. O^ff. I. Grace vvill be heard of, and obrerued, if It be true Grace. bctweent the Shepheards and the Flockes : the onethinking hee hath done enough if he preach to them, and the other if they heate him. There remaines two Vfes of this Doftrine of Faith. Firft, feeing there are diuers forts of Faith, and that many benefits may fee had by a true Faith, and feeing that on the other fide, there are w<5full cf- fefts of the want of Faith, &c. It/hould teach vs to try whether vveehaue ' Faith or no : and that thismay beknowne, wemuft vnderftand; Firft, that before Faith can be wrought, the heart muft be mollified by afBi<5Kons^, by the continual! dropping of the word of God, by the know- ledge of our miferic, by Legall feare, or laftly, by terrors from God. Secondly,before Faith can appearc, Repentance will flicw it fclfe,and that especially in two things: Firft, in godly Sorrow for finnc paft. Secondly, in the change of the thoughts, affcftions and life. At for godly Sorrow, it may not be denied, but that it may be without terrours in fomc, but neuer fo eafic in any, but thefc three things are true : i.That they grieue because they cannot grieue. 2. They hate their fpeciall finncs. 3. They reforrae both inwardly and outwardly. Thirdly, Faith, after the foftning of the heart and Repentance, diawesit feife in fixe things: Firft,in an honourable opinion ready to bcUeue all the word of God, though it make neuer fo much againft our pleafure or profit. Se- condly, by the CimbMe betwcenetheflerti andfpirit. Thirdly, by the holj Dejires after remiffion of finncs, and holinelTe oflifc, witnelfed by conftant Prayers, and diligent vfe of the meanes. Fourthly, by a fi.KCd RefolHtion,x&- pofed vponthe way of God,thoughthey findenotcomfortprefentiy. Fift- ly, by the forfaking of the world, and pleafures of finne<^. Laftiy.by the purging out of the euils ofthe thoughts and afFedions*^. As for loy,Peace, Thankefulnelfe, Admiration,Loue,andDefire to conuert others, &c. they belong to Faith growhe, not fo apparantly to Faith begunne. Laftly, here might iuftly be taxed the defers and vwints that arc found in the common Proteftant. The Faith of the Proteftant at large, is faultie : Firft, becaufe hce knowes no time of fjjirituall birth, and yet he can tell to a day when he was borne in nature. Secondly, they feeke not vnto the meanes; fpirituall to get Faith, Thirdly,they reft in other things in ftead of Faith, as KnowIedge,Hope,&c.Fourthly, their Faith is commonly eyther Hiftoricall or Temporarie; for eyther it is enough to beleeuc that Chrift dyed for fin- ners, or elle if they belceue the Articles of the Creede to be true, and be no Papifts, but found inthe matter of luftification, and receiue the Sacrament, efpecially when tbey arc fickcall is well, or iftheybeleeue the word of God to be true, or efpeciaUy if they can be willing to heare Sermons, &c. Fiftly, they regard not Gods promifes to apply them, nor to liue by Faith, they hold both to be abfurd. Sixtly, they want the iudgemerit that Diuines call the ludgement of^oodnefe. Laftly,they doe not bcleeue that application is of the nature of Faith. Heard #/.] In that their graces are heard of, and by feuerall relation the fame of them is fpread, fourc things may be obferued. I It is hard to haue any fauing grace, but it will be perceiued and obfer- ued, and that for diuers caufcs : Firft, Grace cannot be without fruit cxternall, and iy their fruit jee (ball know them. Secondly, God doth not ordinarily giue fauing Grace,but it is gotten in or after forae great affliftion. A man may get much generall knowiedgc,and goefarre in a temporary Faith, without any great paine or perpk.xitic, but the paines of trauailc doc vfually accompany the birth of any fauing Grace. Neythcr Ver.4. Faith fPiUhe heard of. Neither is there any fuch hearkening after a childc borne in nature, as there is after an affiided confcierice now ready to be.deliuered of any etcrnall Grace. Thirdly, Grace cannot be rccciued but it workes agreat change and altc- nttion of difpbfition and pradife,of affeifHbn and carriage, it will worke an alteration general!, inward and outward. Now all this ftirre in reforming is lyablc to obferuation. ■•■/'"- ' Fourthly, the Diuell vfuallv lyeth ftill whiles men i5I^fe themfelues with the effefts of HtflertcAll and Tem^orarj Faith,bccaufe they feed prcfuniption-, but fo foonc as hiflifjing Faith is got in the lead mcafure, and workes by pu- rifyingboth the heart and life from beloued fmnes (though it worke neuer fo weakely) he beftirres himfelfeandhis agents by carnallcounfcll, tempta- tions, reproaches, flandcrs, difficulties, and a thoufand deuifes, to makethis birth/'4»»(r/«//, andif itwerepoflrible,