thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of miserie vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1.2 Math 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3 2. Iud. 12. 1. Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh or a prince of this world yea thou maiest haue a name that thou liuest spiritually and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the bodie 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgments of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sin and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and helâ— his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ. 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be here warned of thy miserie let it be enough thou hast been dead
become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in great terror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements bee not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practise and exercise of all holy and Christian graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they bee iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reuealed before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked 3. We should be wonderfull thankefull if God hath kept vs from falling it is his singular grace to keepe the scot of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding therein with thankesgiuing In these two verses the Apostle concludes the exhortation begunne in the 23. verse of the former chapter for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them he requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practice bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitefull in the knowledge of our Lord Iesus Christ 2. Such a sence as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus bee your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euery brother that walketh inordinately and not after the traditions which they had receiued of the Apostle By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed For the Apostles receiued it not of men but by the reuelation of Iesus Christ And as they haue receiued of the Lord so haue they deliuered vnto vs Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heed that they lose not what they haue wrought but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and staies many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortality as it were to light and life againe but priuately and particularly into their hearts and soules This is the happiest receiuing of Christ. Oh the glory of a Christian in receiuing Christ for he that receiueth Christ into his hart receiueth excellent illumination vnspeakable ioy
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
the Deuill and man and they are by the prouidence of God not effectiue but permissiue Yet so as there is operation in foure respects about the sinnes of the world for first Christ is the Authour of the Motion in generall though not of the euill of the Motion Secondly Christ worketh in that he withdraweth grace being prouoked thereunto Thirdly he worketh in determining or setting a measure vnto sinne that it passe not his bounds Fourthly he worketh in conuerting the sinne to a punishment of the sinner or in working thereout an occasion of humiliation and of grace in the penitent Secondly Consisting notes the continuance together of the Creatures for by the prouidence of Christ it is that no substance in Specie that was at first made euer ceased but there are still as many Creatures as euer were and the very singulars of euery sort doe consist in Indiuiduo as long as pleaseth Christ and the like may be said of the essentiall qualities of all the creatures Thirdly Consisting notes the Cooperation of the Creatures so as by the prouidence of Christ all things worke together for his glory and all things are ready at Christs will and commaund by ioynt mouing c. Fourthly Consisting notes immutabilitie in the prouidence of Christ. Thus of the Doctrine the Vses follow And first the meditation of the prouidence of Christ serueth for great reproofe of wicked mens securitie in sinne who carelesly adde sinne vnto sinne so it may be hid from men as if they were of the minde of those that thought God did not see or had forsaken the earth and the care of mens actions below But seeing all things consist in Christ wicked men cannot stirre but Christ discouereth them as plainely as any thing that is in his owne heart Yea seeing all things consist in Christ it checketh the doubtfulnesse and mistrustfulnesse that is in the hearts of Gods Children as if in their crosses God did not care for them or that they should be helpelesse This is at large reproued in these places Esa. 40.27 49.14 c. 54.7 c. Secondly seeing all things Consist in CHRIST it should teach vs to trust in Christ and not in the second causes and it should make vs lesse carefull for our preseruation neuer asking what we shall eate or what we shall put on yea seeing he rules all things let vs willingly subiect our selues to his Scepter and let him be our guide vnto death Qu. But what must we doe that it might go well with vs by the prouidence of Christ Ans. First we must be Saints if we would haue Christ to keepe vs and preserue vs that is such men as hide not their sinnes but confesse them and forsake them and liue innocently Secondly true prosperitie must be learned out of the Word we must be taught to profit And the next way to get Christ to blesse vs in our Houses is to waite vpon his direction in his House for all prosperitie depends vpon Gods promise and if wee would prosper we must doe such things as are of promise Thirdly wee must in true humilitie and sence of our owne vnworthinesse rest vpon the prouidence of Christ. It is iust if I prosper not in my estate if I will not trust God with it Fourthly we must pray God to direct the workes of our hands continually Fiftly wee must take heed of crueltie and despising and backbiting of Gods poore afflicted Seruants Lastly if all things consist and are preserued in CHRIST then much more the righteous are preserued with a speciall preseruation and in a peculiar safetie In the 37. Psalme this point is excellently and at large handled both by direct proofe and by answere to all the vsuall Obiections against their safety That they shall be preserued is affirmed Vers. 3.17.23.25.28 The Obiections answered are many Obiect 1. Wicked men flourish Sol. a righteous man should neuer grieue at that for they shall soone be cut downe like the grasse and wither as the greene hearbe Vers. 12. Obiect 2 Righteous men are in distresse Sol. Vers. 6. The night of their aduersitie will be turned into the light of prosperitie and as surely as they can beleeue when it is night that it shall be day so surely may they be perswaded when crosses are vpon them that comfort and deliuerance shall come Obiect 3. But there are great plots laid against the righteous and they are pursued with great malice and their intended ruine is come almost to the very issue Sol. Verse 12.13 14.15 The Lord sees all the plots of wicked men and laughes at their spightfull and foolish malice while they are busie to destroy the righteous and hope to haue a day against them the Lord seeth that their owne day is comming vpon them euen a day of destruction a day of great iudgement and eternall miserie their Bow shall be broken and the Sword that they haue drawne shall enter into their owne heart Obiect 4 But the Iust haue but small meanes Sol. Vers. 16.17 A little that the righteous hath is better then the riches of many wicked for the armes of the wicked shall be broken and the Lord vpholdeth the iust Obiect 5. Heauy times are like to befall them Sol. Verse 19. They shall not be ashamed in the euill time and in the day of famine they shall haue enough Obiect 6. But the wicked waxe fatter and fatter and they preuaile in vexing the righteous Sol. Verse 20. Indeed the wicked are fat but it is but the fat of Lambes their prosperitie shall soone melt and as they be like smoake in vexing the godly so shall they be like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers. 24. Though hee doe fall yet he fals not finally nor totally for hee is not vtterly cast downe and besides there is an vpholding prouidence of God in all the fals of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers. 27. Though they doe yet their seed shall be cut off Obiect 9. But some wicked men are strong yet and in their seed spread also Sol. Verse 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers. 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Verse 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if wee would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. We must trust in the Lord and doe good vers 2.3 3. We must delight our selues in the Lord and not place our contentment on earthly things verse 4. 4. Wee must
respect men for their Lands apparrell titles parentage c. but for Grace 3. Wee should not much wonder at the disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ. For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument Doct. We are reconciled in Christ or vnto Christ. This is true foure wayes 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which we are receiued The Vse of all may be to teach vs 1. To take heede of opposing disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the Vse of all things to carrie our selues so as we prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neare vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for puritie of heart that wee might see God Yea wee should hate all spirituall pollutions and be zealous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to be our God to serue him with our whole heart and haue respect to all his Commandements And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but he that reconciles men to the Creator he is the Prince of peace the chasticement of our peace was upon him He is our peace 2 With whom the faithfull are at peace they are at peace first vvith themselues Peace rules their hearts Secondly with good Angels Thirdly with the seede of Abraham the Iewes the partition wall is broken downe Fourthly with Gods Ordinances God creating peace or else the Word would alwayes be goring and smiting with the stroakes of warre and words of vengeance Fiftly with the godly Sixtly with all Creatures onely there can be no peace first with the Powers and Principalities for after the two strong men haue fought there is no more peace secondly with the World the World hath hated the Master and therefore the seruants may not looke for better entertaynment 3 The effects of this peace which are principally two first the restitution of soueraignty and dominion ouer the Creatures secondly the safety of the Christian in all estates for from this peace flowes great securitie and protection euen to the poorest Christian eyther from or in dangers 4 That wee may attayne the sense of this peace we must be reconciled to God we must be sincere worshippers we must keepe vs in our wayes wee must get a meeke and quiet spirit wee must in nothing be carefull but in all things shew our requests vnto God wee must loue God and shew it by the loue of the knowledge of his Name Vses First Gods Children should know this priuiledge for themselues it will be a preseruation against sinne 2. Hence wee may gather the misery of all carnall persons that are not reconciled to God They want the protection of Angels they are vnder the gouernment of the God of this world the Creatures are armed against them they are stript of the royall priuiledges arising from the communion with Saints yea God fights against them in and by themselues as by terrours of conscience and by vnquiet affections and passions giuing them ouer to an vnruly heart What are Enuy Malice Lust and Rage but so many weapons to fight against the soule Yea God fights against the sinner by the deadnesse of his heart which both affamisheth the soule in spirituall things and takes away the contentment of outward things By the bloud Here hee notes how wee are reconciled viz. by the bloud of Christ this is that bloud of sprinckling the bloud of the immaculate Lambe the bloud of the euerlasting Couenant Christs owne bloud Many are the fruits and effects of the bloud of Christ 1. We are elected through it 2. It ratifies the Couenant of God 3. It is that Reconciliation iustifying vs from our former sinnes 4. It ioynes Iew and Gentile together in one Citie yea in one house 5. It purgeth the Conscience from dead workes 6. It turnes away wrath and saues vs from the destroying Angell 7. It makes Intercession for sinnes after Calling 8. It makes perfect in all good workes 9. By it the Faithfull ouercome the Dragon and Antichrist Lastly it opens the Holy of Holies and giues vs an entrance into heauen The Vse is first to teach vs to take heede of sinning against the bloud of Christ for if it be thus precious it must needes diffuse a horrible sinne-guiltinesse vpon such as transgresse against it If Abels bloud wronged cryed so fearefully and the bloud of Zacharias what shall the bloud of Christs doe And men sinne against Christs bloud 1. By resisting the meanes of application of Christ crucified 2. By prophane Swearing and Cursing 3. By ascribing remission of sinnes to the workes of the Law 4. By committing the sinne against the holy Ghost 5. By returning to the lusts of our former ignorance 6. By prophane and vnworthy receiuing of the Sacraments And in the Sacraments men offend against the bloud of Christ First when they come to it with an opinion of reall presence eyther by Transubstantiation or Consubstantiation for thereby they deny the truth of the bloud of Christ by consequent and open a gap to the adoration of
heires of the Kingdome They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that we despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners 3. Let not worldly rich men glory in their riches but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him Thirdly CHRIST is in the faithfull hee liues in them hee dwels in them but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conceiued into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ then Christ begins to manifest himselfe riding in the Chariot of the word The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another then the Gospell gets aliue and crucifies Christ before his eyes and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeeld to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working faith a wide dore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner Now if you aske by what effects Christ discouers himselfe to be there I answere there is a light when Christ comes in that giues the knowledge of the glory of God in the face of Christ And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddenly new Creatures 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God 3. Hee is baptized with the fire of zeale and holy affections and desires 4. There appeares a battell and combat in the soule and much Iusting on eyther side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliously puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy duties 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his debts paid and himselfe in a new world inioying a true lubile 10. Hee liues thence-forward by the faith of the Sonne of God for Saluation for Iustificaâ—ion and for preseruation 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquilitie in his heart and conscience Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ. Thirdly the benefits he hath by the inhabitation of CHRIST are such as these 1. GOD is in Christ reconciling him not imputing his sinnes 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit 4. Hee is not destitute of any heauenly gifts but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also 6. Paul is his and Apollo is his yea all things are his as he is Christs hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also Finally eternall life is the gift of God in and with Iesus Christ For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures the olde conuersation in times past will not now serue turne but the olde man with his deceiueable Iusts must be cast off Now thou must learne also to liue by faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs being assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayst be able to discerne the length bredth depth height of this loue and louing
Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properlie as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ. 1. Of the soule and body 2. Of both those with the person of the word the later is heere meant There are 2. questions about vnion in Theologie that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ hee is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Misticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ. It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some thinges remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence 2. Not by habituall vnion either by affection as friends are one or by grace as the Saints are one with God 3. Not by worthinesse or authoritie 4. Not by harmonie or consent of will or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7. Not of pleasure only as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion flowes 1. The predication of the things of each nature to the person and that truly and really as when his bloud is said to be the bloud of the Sonne of God c. 2. The inriching of the humane nature with admirable gifts as great as could possiblie be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnesse of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ. These gifts in Christ they were either naturall or supernaturall by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe in the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The verie temperament also of his body was such as nothing could be better tempered or more exceâ—lent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holinesse as can be imagined to be fall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power There was a twofold wisedome in Christ. Increate and that was only in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold 1. Knowledge by immediate vision 2. Knowledge by heauenly habites infused 3. Knowledge gotten by experience By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse hee sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this â—reated light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy that is not so much aâ— can be seene by God himselfe though more then any Creature can attaine vnto 2. Though he know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can do them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus
Philip in an instant they can strangely winde themselues into mens imaginations so as they can appeare to men in their dreames As euill Angels can suggest tentations so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but he could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuerse distinct benefits which Angels from thence do receiue which by naturall creation they had not It is a benefit that they are vouchsafed a place in the misticall body vnder Christ that they might be receiued as it were into the new order in Christ. 2. A peace is made betweene them and man in Christ. 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6 Their obedience in it owne nature is vnperfect though not sinfull and therefore may neede to be couered by Christs perfections Thus of the relation to Christ. Now if any aske what relation they haue to the body of Christ and what they doe vnto it I answer by propounding both what seruice they do to the body and in what maner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt children to himselfe and after commit them to be kept by those most noble citizens of heauen Besides they execute iudgment vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen They shall gather our bodies together at the last day Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men sometimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalitie and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so readie about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the bodie of the sinnes of the flesh by the circumcision of Christ. Here is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not only accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision 1. The circumcision made with hands 2. The circumcision made without hands The one externall in the flesh by Moses The other internall in the spirit by Christ. Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessarie viz. from Abraham till Christ. 3. There was a time wherein it was tolerable viz. for some few yeares after Christ. 4. There was a time wherein it was intollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ. As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seede 3. That our hearts must bee circumcised by the painefull mortification of sinne and the painefull casting away of sin as a wretched foreskin and that we should suffer affliction of
vnauoidable argument These cerenies are but shaddowes of that substance which now we haue and therefore it is a foolish thing to striue about the shaddow when we haue the substance Ceremonies were shaddowes in diuers respects 1. In respect of certainty of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shaddow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shaddow is darke so were the ceremonies 4. In respect of cessation a shaddow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ. It is added of things to come to keepe off the blow from our sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuerslie interpreted some referre the words to the next verse but without reason some supplie a word body and read but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now inioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenes of minde and worshipping of Angels aduancing himselfe in those things heâ— neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioints and bands increaseth with the increasing of God In these two verses he concludes against philosophie and therein specially against Angell-worship a deuise like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the primitue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuises 4. That this course tends to the high derogation of the honor of Christ who onely deserues all glorie and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend an other 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ. Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who ranne for prizes among whom there was one they called Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz let no man beare rule ouer you then the Apostles meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condemne them vers 19. This may teach the ministers of the Gospell to know and keepe their boundes and the people likewise not to suffer any to beare rule ouer their consciences with their own deuises It condemnes also the hellish pride and imperiousnes of the popish clergie in playing the iudges ouer mens consciences at their owne pleasures seeing we haue no iudge nor law-giuer but only Iesus Christ to whom the father hath giuen all power Quest. But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as iudges to assigne the crowne to them that runne well Answ. They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a feild the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth Many receiue the grace of God in vaine Many come neere the kingdome of God with the Scribe and yet loose Many loose what they haue wrought Hence that exhortation let no man take away your crowne The vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honors of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianitie to wicked men but especially this reproueth those men that hauing runne well for a time suffer themselues to be hindred and so loose the prize Many are the waies the diuell hath to hinder men in running sometimes by raising vp aduersaries and outward molestations sometimes he casts shame in their way and names of reproach sometimes he iniects tentations sometimes he leauens them by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnesse to looke to our selues after we set out in the race of Christian profession that no man take our crowne and to this end we must consider both what to shunne and what to follow
sinne error and error euerie sinne or euerie error doth not cut vs off from Christ there be some sinnes be sinnes of infirmitie Some sinnes be such as there remaines no more sacrifice for them There be some ceremonies may be borne withall Some ceremonies that abolish from Christ There be some errors of meere frailtie and ignorance Some errors that altogether corrupt the minde and make men destitute of the truth And therefore we should learne with all discerning to put a difference 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnes to make sure their vnion with Christ. Head The dreame of Catharinus that the Pope should be here meant is to be scorned not confuted The words notes the relation that is between Christ and the Church The creature stands in relation to Christ 1. More generallie in existence and â—o all things are in him Col. 1.16 more speciallie in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall in the vnion of nature all men are ioined to Christ. In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ. In the mysticall vnion in one body onely the faithfull are ioyned to Christ and this is here meant And so we haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The Doctrine hath beene largely handled in the former chapter only from the renuing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence simpathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carrie our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laide downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ in generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore we had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention but I forbeare to plead much for it because though God may force it yet man should not frame it and it is a most happie abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised for foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes iointes and bandes 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke she is but the daughter of Pharoe she was in her bloud when Christ first found her she needed to be washed from her spots and wrinkles and therefore we should denie our selues and doe all in the name of Christ who is our praise All the bodie Doct. The care of Christ extends it selfe to euery member aswell as any obserue these phâ—ases in scripture euery one that asketh euery one that heareth these words euery one that confesseth Christ euery one that is wearie and heauie laden euery one that the father hath giuen him euery one that calleth on the name of God and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say the Lord hath seperated me from his people Nor let the foote say I am not the eye c. And secondly we must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall body of Christ is the companie of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no seperation from Christ and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especiallie the first and the third cannot be without the second it is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is not betweene wicked men professing Christ and the godlie that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the wel-being of the Church First therefore of this vnion This vnion is two waies here set forth 1. that it is in these words knit together 2. How it is in these words by iointes and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians Great is the glorie of Christians knit to Christ for from that vnion with him flowes many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ and the head by the name of the body viz. Israel 2. The influence of the vertue of the death resurrection of Christ 3. The inhabitation of the spirit of Christ 4. Intercession 5. The communication of the secrets of Christ 6. The testimonie of Iesus 7. Expiation as he is the sacrifice and passeouer offered for vs 8. Consolation in affliction 9. Power against tentations 10. The annointing or power of
appertaine to filling of the flesh In these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singular proannesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were are rudiments or waies of instructing the world in the principles of the Kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sence you haue of them 4. The matter of them is light and vaine and idle v. 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying in the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c. common with Christ. 5. In speciall they haue death common with Christ. They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes for their benefit 2. Because when their bodies die they die in vnion with Christ. 3. Because the vertue of Christs death is deriued to their souls whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sin conueiued in the ordinances of Christ and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for triall and comfort For triall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ. For comfort to the mortified thou art in Christ and hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye are freed from all bondage of soule to any thing but the will of God and therefore t' is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ ye be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye liued in the world Answ. They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life So Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a
the Prophet Hosea and the Apostle in the Reuelation Lastly there is corporall fornication and that sometimes notes whoredome in the generall and somtimes it notes that filthinesse that is committed actually by vnmarried persons and this later kinde of filthinesse was exceeding common among the Gentiles in all nations especially where it was committed with such as professed to be whores And so it was an effect of that horrible blindnesse into which the nations fell vpon their idolatry But I suppose it may be heere taken for all Adulterie and whoredome And then I come to the reasons which may be collected against this sinne out of seuerall Scriptures and generally it is woorthy the noting that euer the more the world lessens the hatefulnesse of this sinne the more the holy Ghost aggrauates it it as heere it is set in the forefront that the first and greatest blowes of confession and prayer might light vpon it But I come to the particular reasons against fornication 3. It defiles a man worse then any leprosie it is filthinesse in a high degree of hatefulnesse 2. It makes a man or woman vnmeet and vnworthy all Christian society as the Apostle shewes if any that is called a brother be a fornicator with such a one eat not 3. It is one of the manifest workes of the flesh 4. It is so hatefull that it ought not once to be named among Christians 5. It brings with it horrible dishonour If a theefe steale to satisfie his soule because he is hungry men doe not so despise him but he that committeth adulterie with a woman is destitute of vnderstanding He shall finde a wound and dishonor and his reproach shall neuer be put away It is better be buried in a deepe ditch then to liue with a whore 6. It vtterly makes shipwracke of innocency and honesty A man may as well take fire in his bosome and his clothes not be burnt or goe vpon coales and his feet not be burnt as goe into his neighbours wife and be innocent the strange woman encreaseth transgressours amongst men T is impossible to bee adulterous and honest 7. T is a sinne of which a man or woman can hardly repent for whoredome and wine as the Prophet notes take away their heart The guests of the strange woman are the most of them in hell for the wise man further auoucheth surely her house tendeth to death and her pathes vnto the dead 8. It will bring Gods curse vpon a mans estate many a man is brought to a morsell of bread by it Yea it may bring a man into almost all euill in the midst of the congregation for fornication is a fire that will deuour to destruction and root out all a mans encrease and therefore to be accounted a wickednesse and iniquity to bee condemned 9. By this sinne a man may make his house a very stewes the Lord may iustly plague his filthinesse in his terrible wrath suffering his wife children or seruants also to defile his house with like abhominations 19. If it were not otherwise hatefull yet this is sure it will destroy a mans soule Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter hath diuerse reasons against this sinne First the body was made for the Lord aswell as the soule Secondly the body shall be raised at the last day to an incorruptible estate Thirdly our bodies are the members of Christ Fourthly he that coupleth himselfe with an Harlot is one body with an Harlot Fiftly this is a sin in a speciall sence against our owne bodies Sixtly the bodie is the temple of the holy Ghost Finally the bodie is bought with a price and therefore is not our owne These reasons should effectually perswade with Christian mindes to abhorre and auoyd this wretched sinne and those that are guiltie of it should make haste by sound repentance to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsouer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euils before they be aware Let them assure themselues that thâ—â—nd will be bitter as wormewood and sharpe as a two edged sword for he that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to to the snare not knowing that he is in danger for if the filthy person could escape all manner of Iudgement from men yet it is certaine that whoremongers and adulterers God will iudge but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not he will cease vpon them when no man shall deliuer them especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowen the heauens may declare their wickednesse and the earth rise against them and the fire not blowen may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent heereafter for they that goe to a strange woman seldome returne againe neither take they hold of the way of life for whoredome takes away their heart If they replie that Dauid did commit adultery and yet did returne I answer it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleannesse by vncleannesse heere I suppose is meant all externall pollutions or filthinesses besides whoredome As first with diuels and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God through their ignorance and hardnesse of heart being for the most
thine hands be strong in the dayes that I shall haue to doe with them I the Lord haue spoken it and will doe it Let couetous persons without further enquiry assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour it were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre country their burnt offerings would not be pleasant nor their sacrifices sweet vnto him Ob. But couetous persons are of most men so well furnished that there is not that means to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together mayfall vpon it and neighbour and friend may perish together The Lord means enough when men little thinke of it to bring downe rebellious sinners Ob. But we see couetous persons and wealthy worldlings scape the best longest of many others Sol. The Prophet Amos sayth the Lord hath sworne by the excellency of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainely he will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule he that is a great oppressour shall not prolong his dayes for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole How horrible then shall that voice be Thou foole this night shall thy soule be taken from thee and thus far of these words as they concerne the coherence with the former words now I consider them as they are in themselues And first of the wrath of God Wrath of God It is apparant that wrath in God belongs to his Iustice. And Iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all And so his decrees are iust Secondly as he is God of all and so the common works of preseruing both good bad are iust Thirdly as a father in Christ so by an excellency he is the God of beleeuers and thus he is iust in performing his promises infusing his grace and in bestowing the Iustice of his sonne Fourthly as Iudge of the world and so his Iustice is not onely distributiue but correctiue And vnto this Iustice doth wrath belong Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God And the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiueable Secondly in such a sence as is reuealed in Scripture The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not do according to the siercones of my wrath that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans is God vnrighteous which bringeth wrath it is well rendered which punisheth The wrath of God is distinguished by diuerse degrees and so hath diuerse names for there is wrath present and wrath to come Present wrath is the anger of God in this present life and is either impendent or powred out wrath impendent is the anger of God hanging ouer mens heads ready to bee manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred â—â—t is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people in the destruction of Ierusalem and thus he reuealeth his wrath from Heauen vpon the vnrighteousnesse of men Wrath to come is that fearefull misery to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that we may be yet more profitable touched with the meditation of this point I propound sixe things concerning Gods wrath further to be considered First the fearefulnesse of it Secondly what it is that works or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fistly the signes of wrath pacified And lastly the vses of all For the first The fearefulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearefull I will shew by one place of Scripture onely and that is the first of Nahum the Prophet for he sayth God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certainty of it that God will be as sure to reuenge as euer the sinner was to sinne but this is more confirmed when he sayth he is the Lord of anger as if he would impart that his anger is his essence as if he were all made of anger and that he is the authour of all the iust anger that is in the world and if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe and to assure vs yet further of the terrour of his wrath he addeth the Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his Iustice. And therefore if any doe obiect that they see it otherwise for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and sayth that the Lord reserueth wrath for his enemies he hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his fury are not yet poured out And if any should reply that they haue obserued that wicked men haue prospered long and scaped for a great while without any
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
ministery of his angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious Maiesty to iudge all men and Angels and this is the appearance heere mentioned There is noted to be a threefold Iudgement The first Iudgement and that was accomplished on man and Angels at their first fall then there is a middle Iudgement and so God iudgeth the wicked and the righteous euery day And there is a last Iudgement and that is this Iudgement about which Christ is heere sayd to appeare The doctrine of the last Iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure worlde Henoch prophesied of it so did Moses and Dauid and Solomon and Daniel and Ioel 〈◊〉 â—â—lachie so did Christ himselfe and Paul and Peter and Iohn and Iude Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sin The drowning of the old world the burning of Sodome the destruction of Ierusalem were assured foretokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne the pleading of the conscience foretels a iudgement to come the sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser Iudgements in this life are but foretypes of that last and greatest Iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine So there is a restraint to be layd vppon vs this is one of the things wherein we must be wise to sobriety We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feede the curiosity of contemplation Concerning the Iudgement to come if any aske Who shall iudge I answer that in respect of authority the whole trinity shall Iudge but in respect of the execution of that Authority Christ onely shall iudge and that as man it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world but they ony iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer hee shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day He shall iudge also the man of sinne euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very Elect though it shall be with a different Iudgement For we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body Lastly in some sence it may be sayd he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the Apostle Paul sayth that the feruent desire of the creature made subiect to vanity by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Thirdly if any aske where this iudgement shall be I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This we know it shall bee neere the earth in the clouds of Heauen where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should be Some thought that as the world was sixe dayes in creating and then the Sabaoth of rest came So the world should last 6000. yeares reckoning a 1000. yeares as one day and then should come the eternall Saboath Others distribute the times thus 2000. yeere before the Law 2000. yeeres vnder the law and 2000. yeers after the law and then comes the iudgement Others thought the world would last after Christ so long as it was to the flood from the creation and that was as they say 1656. yeers Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeers this experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like but euen this that they are the blind fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said it is not for you to know the times and seasons which the father hath put in his owne power And of that day and hower knoweth no man no not the Angells of heauen but my father only And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and hower Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because he kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may and doth fully vnderstand it But letting these things passe the principall things for vs to be informed in is concerning the