considered first concerning Creation it selfe in the generall secondly who created thirdly what was created fourthly the distinctions of Creatures Created God workes not as the Creatures doe God workes in an instant Angels worke sodainely Nature workes by little and little and by degrees There is a threefold effusion of the goodnesse of God 1. by Generation 2. by Spiration 3. by Creation The Workes of God are either Internall and immanent and are in the Essence of God by an act internall and eternall and thus Predestination is Gods worke or externall and transient passing to the Creatures by an act externall and temporall And these workes are either workes of Nature or workes of Grace Qua est in fieri qua est in facto the workes of Nature respect her either as shee is in making or as she is made the latter workes are workes of Prouidence the former are workes of Creation A difference must be made betweene creating generating and making A thing comes into being of nothing by Creation of something by making and of a substance by generation Creation is of God by himselfe Generation is of Nature according to God Doctr. Doct. The World euen this whole Frame of all things was created and had a beginning This wee may know by Faith out of Scripture x Gen 1. 2. Psal 33.6.9 Job 38. 39. and by Reason from the state of Creatures their alterations subordinations debellities and expirations proue a beginning and that they are not eternall Obiect Obiect This drownes our thoughts that wee cannot conceiue of Eternitie Solut. what it was before the world was Sol. It is not meete wee should account our selues able to iudge of Eternitie What doe Plants iudge of Sense what doe the Beasts iudge of Reason how canst thou be fit to iudge of Eternitie that thy selfe hast no certaine continuance in time Thus of Creation in generall the second thing is who is Creator Opera ad extra sunt indiuisa In him or by him The whole Trinitie did create the world because it is a rule that the workes of God that are without are vndeuided so as that which one Person doth all the three Persons doe Yet there is difference in the Order Pater est causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Father moues and wils it the Sonne workes it and the holy Ghost finisheth it Creation is giuen to the Father Acts 17.24 to the Sonne Iohn 1.3 to the holy Ghost Gen. 1.2 Psal 33.6 But in this place the honour of the worke is specially giuen to the Sonne And it is to be noted that the originall hath more then barely by him for it is said in him c. The Creation of the world was in Christ in two respects First it was in him as in an examplar the Frame of the world to be made was in him as the Image of the Fathers vnderstanding for in the building of a House there is a double frame the one in the head of the Carpenter the other the Frame externall of the house built after the patterne of that that was in the Carpenters head So is it in the Creation of the World Secondly it was in him as that decreed and fore-appointed head and foundation in which all the other things should be placed and consist thus he is said to be the beginning of the Creatures of God Reuel 3.14 This worke of Creation ascribed vnto Christ proues his Deity Eternitie and Omnipotencie Thus of the Creator Mundus Archetypicus Thirdly it followes what was created viz. All things The whole world By the world I meane not the frame of all things as it was in Gods Essence from Eternitie nor man onely which is called a little World Mundus Microcosmus Mundus Macrocosmus but this whole Vniuerse and great building consisting of all sorts of Creatures Concerning this creation of all things I onely note two things First how they were created secondly the errours that sprung vp against this Doctrine Now All things were created First most freely without any necessitie that compelled God thereunto a Psal 33.9 115.3 Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word b Psal 33.9 Thirdly of nothing of nothing I say negatiuely in the Creation of the first masse of all things and of nothing priuatiuely in the second Creation of things out of the first masse or Chaos For though in the order of nature and by men nothing is made of nothing yet this extendeth not to God and the first Creation Fourthly most wisely so as there flowed in the Creation a goodnesse to euery Creature so as they were all good in Gods account c Gen 1.31 This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time d Gen 1.1 Sixtly in the space of sixe daies not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein God also shewed his power and that hee was not tied to second causes as hee declared when hee gaue light to the world while yet there was no Sunne Then herein hee teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many daies which yet hee could haue dispatched in an instant There were foure errors about the Creation Foure words confute foure Errours Some said the world was eternall some said though it were not eternall yet it had a materiall beginning it was made of something Some said God made the Superiour Creatures himselfe and the Inferiour by Angels some made two beginners of things they imagined that one Beginner made things incorruptible and another made things corruptible The very first Verse of the Bible confutes all foure Errours the word in the beginning shewes the world was not eternall the word Creation notes that it was made of nothing when he saith God created all hee excludes Angels and lastly when hee saith God created Heauen and Earth hee shewes hee was the onely beginner of all sorts of Creatures Fourthly the distinction of the Creatures followes Sorts of Creatures here they are distinguished three waies 1. by Place some are things in heauen some things in earth 2. by Qualitie some are visible some are inuisible 3. by a subdiuision of the inuisible some are Thrones some are Dominions c. Thrones or Dominions or Principalities or Powers Diuersitie of opinions about the meaning of Thrones Dominions c. These words are diuersly interpreted Some thinke there is no necessitie to vnderstand them of Angels but in generall of all Empire and of the order of oeconomie among the Creatures in Marriage Lawes or Gouernments in heauen or Earth Some restraine the words to order amongst
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19
Sunne how fearefull then is the case of many of vs Rom. 11.20 that can haue no other standing then by Faith Fiftly Nothing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be established Titus 1.15 Seuenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Isay 7 9. Eightly It is a matter of ease and profit and pleasure to liue in sinne John 3.18 especially some sinnes but what is it to die in them Except that yee beleeue that I am hee yee shall die in your sinnes Iohn 8 24. Ninthly consider the contrary to the benefits before if we get not faith we abide in darkenesse we are vnder the rigour and curse of the Law subiect to the dominion of heart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neither the Seede of Abraham nor of GOD without Christ without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter wee are easily ouercome of the World vnconstant in friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bondslaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be considered The incouragements to beleeue 1 The Incouragements to beleeue 2 The Lets of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first we haue many incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when we set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke we may finde Fourthly what greater ioy to Angells or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficulty so great either in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that we may be cured and get Faith Sixtly Esay 55.1 Iohn 3.16 God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call mee Answ He cals all Mat 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect therefore he excepteth not thee but least men should encourage themselues in sinfulnes he addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ Obiect Oh but if I should take that course I should lead a dumpish and Melancholy life Ans It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Solut. Ans Learne of mee that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the case and comfort once had from Christ without interruption If men still thinke this improbable he wils them to put it to triall and they should certainely finde rest to their Soules Obiect 3. Solut. Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey 1 Iohn 3.23 Ninthly God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God 2. Cor. 5.20 Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnesse wee might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of incouragements The lets of Faith Le ts in the Minister Rom. 10. The hinderances of Faith follow to be considered of The lets of Faith are sometimes in the Minister sometimes in the People Ministers are guilty of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contained the whole doctrine of the Sinners conuersion with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Le ts in the People Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly imployments and therfore cannot spend the time about thinking of Sermons Luke 14.16 c. Our Sauiour Luke 14.16 in the Parable showes that though men giue Heauen faire words yet they take not a course to get it but what lets them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profit and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluity and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not bee so taken vp Solut. c. Ans
Knowledge 3. the Measure filled with it Of his will Will is a propriety in God Proprieties in God Proprieties in God are either Personall or Essentiall the Proprieties of the Person are such as these in the Father to beget and send foorth of the Sonne to be begotten and sent forth and of the holy Ghost to proceede the Properties of the Essence are of two sorts some note the Essence as they say à priori and these are such Proprieties as are incommunicable that is are so in God as they are in no Creature as Infinitenesse and Simplicitie free from all mixture parts or composition some note out the Essence à posteriori and these are such as are first and principally in God but in the second place communicable to the Creature and of this sort are Power Wisdome amd Will in God The will of God is either The Will of Gods good pleasure or The Will of his pleasure The Will of Gods good pleasure is in things where the effect is good The Will of his pleasure is in things where the effect is euill Bene placiti Placiti and so hee wils in respect of the end but not in respect of the meanes to the end as Sinne and some Miseries The Will of Gods good pleasure is heere meant and this is secret or reuealed The reuealed Will is heere meant The reuealed Will of God is of foure sorts It is 1. His determining Will concerning vs what shall become of vs c Ephes 1.5 2. His prescribing Will where hee requires either Obedience and this is reuealed in the Law or Faith and Repentance and so it is reuealed in the Gospell d Ephes 1.9 Acts 22.9 3. His approouing Will and that is that Will by which hee graciously accepts and tenderly regardeth those that come to him in Faith and Repentance e Gal. 1.4 Mat. 18.14 John 1.23 4. His disposing Will and this is the will of his prouidence f 1 Cor. 1.1 Rom. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prescribing Will of God is wholly reuealed the other three but in part and by consequent Thus of the Will of God Knowledge This is the Grace by which the Will of God is apprehended The originall word is three waies accepted Sometimes for Knowledge so ordinarily Sometimes for Acknowledgement as it is translated in these places Luke 1.4 1 Cor. 16.18 2 Cor. 6.9 Sometimes for Knowing againe All three sences may be heere well considered off First of knowing Gods Will. Heere I consider three things first what we must know secondly why or the motiues to perswade to seeke for knowledge thirdly the meanes to be vsed thereunto What wee should seeke to know For the first wee must know that God doth approoue of vs in Christ the approouing will And this is so necessary that our hearts can neuer bee rid of the occasion of feare of our Reprobation till wee doe know it g 2 Cor. 13.5 Secondly we must know what God hath determined of vs his determining will To this end hath God giuen vs his Word and Spirit that wee might know what hee hath prepared for vs if wee loue him h 1 Cor. 2.9 Thirdly wee must labour to know what hee requireth of vs his prescribing will It is sayd of Dauid Acts 13.22 that hee did all the wils of God and so should wee also labour to know and by practise expresse the power of all Gods wils and the rather seeing we haue fulfilled not the will but the wils of the flesh from time to time i Ephes 2.3 Motiues to knowledge For the second there are many things might enflame vs to the desire of knowledge For this is the glory of Gods Elect not riches not strength not carnall wit k Ier. 9.24 It is the singular gift of Gods grace and speciall portion of his Chosen l Marke 4.11 It is a great sinne and greeuous curse to want it m Hos 4.11 but a damned plague to contemne it n Iob 21 14. Knowledge Why it is more excellent then all things all but losse and dung in comparison of it o Phil. 3.9 Without it Zeale is little worth p Rom. 10.2 and Sacrifice is in vaine q Hos 6.6 What shall I say This is eternall life to know God and whom he hath sent Iesus Christ r Iohn 17.3 Rules for attaining knowledge Thirdly what must wee doe that wee may attaine to the knowledge of Gods will I answer First wee must get to bee true members of Christ for No man knoweth the Father but the Sonne and they to whom the Sonne reuealeth him ſ Mat. 11.27 Secondly we must conscionably practise what we doe already know by the light of Nature or generall light of Religion and then Christs gracious promise lyeth for the further reuelation euen of sauing knowledge t Iohn 7.17 Thirdly men neuer soundly prosper in the attainment of sauing knowledge till they haue beene in the furnace of affliction of Conscience after men haue beene wounded in spirit and their hearts smitten within them they will then know and endeauour themselues to know u Hos 6.1.3 But this Question may be excellently answered out of two places of the Apostle Paul First in the 12. of the Rom. 1.2.3 The Apostle shewes that a man must doe fiue things if hee would know what the good and acceptable and perfect will of God is First hee must deuote himselfe to a religious course of life this hee calles sacrificing of our selues to God Vers 1. Secondly hee must no more follow the fashions of the world Thirdly hee must by prayer and the vse of all the meanes repent for the sinnes of his minde and get a new minde to put his knowledge in Ver. 2. Fourthly hee must be prouing and trying often examining himselfe and trying his euidence concerning the faith of Gods good will to him as the hope of his glory Verse 2. Fiftly hee must not bee ouer-curious to prie into such knowledges as concerne him not but be wise to sobriety labouring especially by hearing and practise to get within compasse of the knowledge of his owne Iustification Sanctification and Saluation Vers 3. Againe in the 5. of the Ephesians Vers 14. to 22. to gaine the true light of Christ and vnderstand Gods will the Apostle shewes that wee must doe nine things First wee should awaken our selues out of the spirituall slumber of our hearts labouring by prayer and meditation of our danger to force open the eyes of our mindes Awake thou that sleepest Ver. 14. Secondly wee must forsake the company of wicked and carnall men that haue no taste nor feeling of things that belong to the kingdom of God Stand vp from the dead Verse 14. Thirdly wee must walke circumspectly precisely the originall word is being resolued to make a conscience of all our wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else in vaine to goe about to digge for knowledge
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell f Ioh 14.6.21 They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
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 Son 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 waies 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 vnutterable 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 waies yet a glimpse of this great work we may reach to two waies 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 we may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures which are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten 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 without himselfe so as Sons are diuers and diuided from the Father because they are finite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Alius but not aliud the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such a one as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison with 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 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 Christ 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 Prou. 8.22.31.32 And wee should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets of the very bosome 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 bee broken to pieces like an earthen Vessell But blessed are all they that with all feare and trembling Psal 2.5.7.9.11.12 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 t Iohn 1.14 Hee is the onely begotten Son of God u Iohn 1.18 hee is the naturall Sonne of God x Rom 3.8 Primogenitus and here is tearmed the first begotten Sonne of God Hee is first begotten as God two waies 1. in Time hee 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 hee is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus he is afterwards said to be the first borne of the dead thirdly in respect of preheminence as hee hath the right of the first borne being made heyre of all things The Vse is diuers First let all the Angells of God worship him Secondly Heb 1.6 it should kindle in our hearts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember Zach 12.12 that our sinnes haue pierced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world Rom 8.29 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. â—7 By this Gods Children are made higher then the Kings of the earth Psalm 89.27 and therefore woe shall bee to them that wrong Gods first borne Exod. 4.22 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 Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be
as Testimonies of Gods fauour Obiect Oh but it seemes the Saints haue little cause of ioy or praise for they are much afflicted and that by the iudgements of God too eyther in their consciences within Solut. or in their bodies or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life Psal 37.28 though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psalm 28. vers a charge is giuen to flye from euill and doe good in which words a Saint is desciribed by his practise Obiect Oh but what shall they get by this precisenesse Sol. They shall dwell for euer Solut. no men haue so certaine sure and durable estates as those that make conscience of their wayes hating the infection of all sinne and delighting themselues in well-doing Obiect Oh but wee see they are much maliced and hated disgraced and wronged in the world Solut. Sol. The Lord loueth iudgement if men right not their wrongs God will Psalme 7. nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sincerity shall neuer escape Gods hands Obiect Oh but we see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Solution Sol. Though God afflict and chastize his people as a Father his beloued Sonne yet he forsaketh not his Saints Obiect Oh but the Saints themselues are full of great doubts whether they shall perseuer Solut. or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Psal 85.8 Againe in the 85. Psalme though the Church be in great perplexities in respect of outward afflictions yet this comfort the Saints haue First that though Gods stroakes seeme to bee the stroakes of warre yet Gods words are the words of Peace the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people Secondly when God smites his people hee euer hath a regard to this not to smite them so long as they should bee driuen to turne againe to folly by folly hee meaneth sinne for all sinfull courses are foolish courses The Lord by crosses intends to bring them out of sinne not to driue them in and if men finde not these priuiledges true it is because eyther they doe not hearken that is obserue and marke the Word Spirit and Workes of God or else because they are not his Saints In the 149. Psalme there is an Honour giuen to all the Saints Psal 149.5.6.7.8.9 viz. that they should with a two-edged sword execute vengeance vpon the Heathen and corrections vpon the people they should binde Kings with chaines and Nobles with fetters of iron thus should they execute vpon them the iudgement that is written So forcible and powerfull are the publike threatnings and censures of the Saints assembled in their holy ranckes as also their priuate prayers that all the swords of great Princes cannot so plague the enemies of the Church as doe the Saints by these weapons So fearefull are the corrections and iudgements which the Saints by prayers and censures may bring vpon whole troopes of wicked men as no swords or fetters in nature can be comparable to them Dan. 7.27 When Daniel had described the greatnesse and glory of the Princes Potentates and mighty States in the foure Monarchies at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen and that is the Kingdome of the Saints of the most High So glorious is the state of the poore despised Seruants of God euen heere in this world in the Kingdome of grace Daniel 7.27 And if there bee such suing on earth to become free-men of great Cities especially to liue in the Courts of great princes how great is the felicitie of euery childe of God who is no more now a forreiner or stranger but a Cittizen with the Saints Ephes 2.20 and of the housâ—â—â—ld of God To conclude this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life that in that great and last and terrible day Christ will be glorified in them and made maruellous in the Saints 2 Thes 1.10 And last of all though the Saints be here despised and trodden vnder foot iudged and condemned by men yet the time will come 2 Cor. 6.2 when the Saints shall iudge the world Oh but some one will say all the difficulty lyeth in this Qu. Who are Saints to know who are Saints Ans To this end Ans besides the foure things generally laid downe before I will for triall alleadge two or three places of Scripture first in Deut. 33.3 Deut. 33.3 When Moses had praised the loue of God to the Iewish Nation The first signe hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him hee had alwaies in his hands Psal 16.3.5.6 and giueth this signe to know them by viz. They are humbled at his feete to receiue his words Secondly Dauid hauing spoken of the excellency of the Saints on earth Dauids foure signes to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though hee had hopes or possession of great things in the earth yet Gods fauour was that hee did most prize Psal 16.5.6 and spirituall things were vnto him the fairest part of his inheritance and though he had many crosses yet the line was fallen vnto him in a faire place so long as hee could see grace in his heart and the GOD of grace to loue him freely Secondly he could as heartily praise GOD for spirituall blessings viz. Counsell Knowledge Psal 16.7 and direction out of the worde of God as wicked men could for temporall Honours Riches Pleasures and such things as they loue best Thirdly his reynes did teach him in the night Some thing can wicked men learne by the Word without but God did neuer honour any with the feelings of the Spirit of Adoption but onely the Saints Obiection Obiect Oh but might not Dauid bee deceiued in that signe by illusions c. Ans Dauid giues two reasons why hee could not first Solut. Difference between illusioÌ„s the feelings of the Spirit of Adoption his feelings did not make him more carelesse presumptuous and sinfull as illusions doe wicked men but they taught him that is hee learned by them many worthy lessons and directions and encouragements to holy life and neuer did hee conceiue a greater hatred against his sinne then when his reynes taught him secondly he shewes that hee had them in the night that is when hee was alone and withdrawn from company and the things
value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit 1 Cor. 6.1 neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the grace of God into wantonnesse Iude 4. to abuse either the promises of Grace or the pledges of Gods Loue to become either bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace Heb. 10. eyther by resisting tempting greening quenching or dispising it And further wee should learne by all good meanes as constant hearing 2 Tim 1.6 2 Tim. 2.1 prayer reading conference and meditation to stirre vp the Graces giuen vs to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue 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 Iob 15.11.12 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 bee sufficient for you 2 Cor. 12.9 and my Power made knowne in your weakenesse Peace The second thing here wished for and to bee desired of all that loue their owne good is Peace that is tranquillity of heart with other spirituall blessings accompanying it with outward things also 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 Worde 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 Esay 35.8 But on the other side 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 Esay 57.21 these haue no Peace neyther with GOD Angels men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquility of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde Phil. 4.6 Col. 3.15 and let it rule Be carefull to reiect all matters in thoughts or opinion in affections or desires in words or actions that it 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 endeuours 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 2 Pet 3.14 Esay 9.6.7 Luke 1.79 thou maist be found of him in Peace so shall Christ be vnto thee a Prince of Peace and guide thy feet for euer into the way of Peace And thus farre of the good things he 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 heere wee may obserue that grace and blessings must not bee 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 we be in Christ Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that we performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwaies praying for you The Diuision THE Salutation hath beene handled already the Preface followeth and is contained in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this he doth by shewing his exceeding great loue to them which he demonstrates by two things which hee did for them viz. he both gaue thankes vnto God in their behalfe and 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 Thanksgiuing from ver 4. to the 9. Secondly Prayer v. 9.10.11 In this Verse hee doth two things â—â—rst 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 bee considered generally from the whole Verse and specially from the seuerall words Two generall Doctrines The first generall Doctrine is this that it is not enough to salute others kindly 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 necessity of no duties of loue vnlesse it be to salute curteously Secondly wee see heere that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying Paul can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst
Obiect The faithfull themselues discerne not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians Solut. some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne to or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians either want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicity in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of either earth or hell cannot alter his iudgement in the high estimation of such a condition Vses The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory p Psal 29.10.18 and if there were nothing else for a Christian to ioy in yet let all the children of Sion reioyce in their King q Psal 149.2 Yea the thought of this that God is our King should vphold vs and fence vs against all crosses r Psal 74.12 for Christ is a hiding place for the winde and a couer for the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land Å¿ Esay 32.2 And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fairer seruice then to serue the Sonne of God Who would not feare thee O King of Nations t Jer 10.7 accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worshippe this King the Lord of Hoasts u Zach. 14.17 If Iesus Christ be a great King then where shall they appeare that say to the King Apostata x Iob 34.18 Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house y Mal 1.13.14 how dare men so securely offer vp their blinde lip-seruice and lame deuotions It is a Kingdome that is offered why doe wee then trifle why doe they excuse What meanes these fond excuses I haue married a wife and cannot come I haue bought fiue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose either Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefly seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernement of Iesus Christ Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs z Psal 4.5 Wee should open our hearts wider that the King of Glorie by his Word and Spirit may come in * Psal 24.10 Wee should labour for all those Graces by which an entrance is ministred into this Kingdome a 2 Pet 1.8.11 and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we bee neuer so many waies opposed yet seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwaies a good fight b 1 Tim 6. and continue constant and vnmoueable and if Christ lead vs into his Chambers c Cant 1.3 of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwaies Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worshippe and bow downe let him serue with all reuerence and heare without all hardnes of heart d Psal 95.1.3 let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest Quest Why is it called the Kingdome of the Sonne rather then of the Father Ans Answ Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from CHRIST and no man commeth to the Father but by Christ Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued As Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be
sure to preserue vs that himselfe is a Kings Sonne yea Gods Sonne yea a King and God himselfe and so infinitely beloued of the Father it is an excellent thing to be Christs member seeing hee inherits so great loue and if God gaue vs this Sonne so deare to him how shall hee denie any thing seeing neuer can ought bee so precious but that with Christ hee will willingly giue it Verse 14. In whom wee haue redemption through his bloud euen the forgiuenesse of sinnes IN the former Verses our Redemption is considered as God the Father is the efficient cause of it In this Verse it is considered as CHRIST is the Instrumentall cause of it in the Verse foure things are to be noted 1. By whom wee are redeemed viz. by the Sonne of Gods loue implyed in the first words 2. Who are redeemed wee that is the faithfull 3. How wee are redeemed viz. by his bloud 4. With what kinde of redemption not by redemption from losse in estate or seruitude in body but from sinne in the soule In whom Doct. The Sonne of God is the redeemer of the sonnes of men hee that had no sinnes of his owne did worthily cancell other mens hee that was in no debt paid our debts In this worke of Redemption wee may see Pietie it selfe beaten for the impious man and Wisedome it selfe derided for the foolish man and Truth it selfe slaine for the lying man and Iustice it selfe condemned for the vniust man and Mercy it selfe afflicted for the cruell man and Life it selfe dying for the dead man None can redeeme vs but Iesus Christ hee onely is God and man he only was deputed hereunto he onely it is that is the first borne the brother and the kinsman a Leuit 25. Two things required in a Redeemer Two things are required in a Sauiour or Redeemer viz. Right and Power and the title or right must be either by propriety or by propinquitie In power and propriety the Father or holy Ghost might redeeme but in propinquitie Christ onely is the next kinsman Secondly it is to be noted that hee saith in whom not by whom to teach vs that the comfort of our Redemption is not then had when Christ as Mediator doth pay the price but when as our Head hee receiueth vs to himselfe we must be in Christ before wee can bee pardoned it is a vaine thing to alledge that Christ died for vs vnlesse wee can cleare it that wee are the members of Christ by conuersion and regeneration wee must be in Christ before the Diuell will let go his hold wee must bee in Christ before wee can receiue of the influence of his grace for that descends onely from the Head to the Members wee must be in Christ before we can be couered with his garment and if wee be not in the Vine we cannot perseuer Wee Quest Quest How could the obedience and sufferings of one man serue to redeeme so many men Ans Ans It is sufficient because he did all willingly because also hee was himselfe innocent and without fault but especially because this obedience and suffering was the obedience of him that was more then man Againe it is to be noted that hee saith wee not all men haue redemption as the Vniuersalistes dreame Haue Quest Quest Had not the Fathers before Christ redemption in him as well as wee Ans Ans They had first in Predestination because they were herevnto elect secondly in efficacie in as much as they that did beleeue in Christ had the vertue of the redemption to come Hence that Christ is said to bee the Lambe slaine from the beginning of the world By his bloud Christ shed his bloud many waies as when hee was circumcised in his Agonie in the Garden when hee was crowned and whipped when hee was crucified and when with a Speare his side was pierced but here it is by a Synecdoche taken for all his sufferings Foure waies of redemption There haue beene in former times foure waies of redemption First by Manumission when the Lord let his Vassaile voluntarily goe out free but thus could not wee be redeemed for the Diuell neuer meant to manumit vs. Secondly by Permutation as when in the warres one is exchanged for another and thus could not wee be redeemed for who should bee changed for vs Thirdly by violent ablation as Abraham redeemed Lot by force rescuing him but this way did not stand with Gods Iustice Fourthly by giuing a Price and thus wee are redeemed but what price was giuen not Gold and Siluer nor the bloud of Goates not thousands of Rammes or riuers of Oyle not the Sonnes of our bodies for the sinnes of our soules b Mich 6.4.5 nay if a whole thousand of vs had beene burned in one heape it would not haue expiated for one mans sinne but the price was the bloud of Iesus Christ c 1 Pet 1.19 and by this price wee may see how hatefull a thing sinne is in Gods sight Vses and wee may resolue that wee are not our owne men any more to doe what we list Neither ought wee to be seruants of men d 2 Cor 5. The comforts in the doctrin of forgiuenes of sinnes Besides if there had beene merit in the workes of the Law the Sonne of God needed not to haue shed his bloud and seeing it is shed wee neede no other Mediator nor workes of satisfaction or supererogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many waies comfortable it is a comfort 1. That sinnes may be remitted e 1 Iohn 2.1 2. That this remission may be applyed particularly g Esay 43.25 Ier. 35.34 Micha 7.19 Psal 32.1 thou maist haue it and keepe it for thy selfe f 1 Iohn 1.9 3. That if our sinnes be once forgiuen they can neuer bee laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes h 1 Iohn 2.6 5. That where God forgiues sinne hee heales the nature where hee iustifies bee sanctifies An earthly Prince may forgiue the Felon but hee cannot giue him a better disposition but God neuer forgiues any man but hee giues him a new heart also i Ezech. 36.26.27 1 Iohn 1.9 21.4 Acts 5.31 6. That where God forgiues the sinne hee forgiues the punishment also k Psal 32 4. Math 9.2.5 Lastly that by remission of sinnes we may know our saluation l Luke 1.77 Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many waies first The terror of the doctrine of forgiuenes of sinnes all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God m Psal 32.1 which the word couer importeth it sets the Soule in debt it separates betweene God and vs and hinders good things from vs n
him For him In diuers respects first as it is hee onely All things are for Christ in diuers respects in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And be sides their changes and corruptions doe cry for the libertie of the sonnes of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ Thirdly as he is heyre of all thingss they are for him that is for his glory so as hee is not onely the Efficient but the finall cause of all things The Carpenter makes his House perhaps fot one more honourable then himselfe but not so Christ in making this great House the World The consideration of this point that all things are for Christ should teach vs diuers things First wee should lesse dote vpon the world and the things thereof Vses in as much as these things were principally made for Christ and not for vs. And secondly wee should vse all these things as helpes to lead vs to CHRIST Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appointment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as hee requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ wee should not lye deceiue vse false weights runne to Witches or take any other vngodly course for hee needes not our lye nor desires to bee helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things Eoure things in the immensitie of Christs diuine nature The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sense and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time That Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternity of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life The Eternity of Christ described and explained And hereby may the eternitie of Christ appeare to differ from the eternity of all other things The Heauens haue an endlesnesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they bee perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Son as well as Creation these places proue Heb. 1.2.3 Prou. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his house and then leaues it or like the Shipwright How al things consist in Christ Conseruando Prescribendo Mouendo Ordinando Disponendo that frames his Ship but neuer after guides it All things are said to consist in him in respect of Conseruation in that he keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Policie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that hee appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarilie secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly he is not tied to the meanes but he can worke either with without or against the meanes fiftly all meanes hath his efficacie from Christ But the words would be particularly weighed As Christ is God al things consist in him foure wayes In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure waies all things consist in or by CHRIST as hee is God first in respect of Vbiquitie hee comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiueth order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore knowledge and pre-ordination of Christ As Christ is Redeemer all things consist in him three wayes first And as he is Redeemer three waies because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperity in the vse of all Creatures are made in Christ All things Euen all things which are or are done in Earth or Heauen Act 17.25 things visible or inuisible which haue either being life sense or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation The word Consist notes foure things
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Our reconciliation is founded in Gods good pleasure Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of his fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation Christ is the meanes of our reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisdome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinity is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Sonne of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly wee should seeke the testimony of Iesus as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmitie aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquitie is found worthy to be hated a Psal 36.2 Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill Note note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues-before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God Amos 9.9 or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their miserie Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Heare are two things 1. the Nature of Christ 2. the Sufferings of Christ But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ Hee must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternity Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is 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 bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie Why our Sauiour vvas the second person in the Trinitie and no other therefore we should wholly rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any wayes furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ wee should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it a Joh. 1.1 Col. 1.15 Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption b Ioh. 1.12 Who fitter to restore the image of the Father lost in vs then hee that was the eternall image of the Father c Col. 1.15 Heb. 1.3 Who was fitter to breake open the fountaine of Gods loue then hee that was the sonne of his loue d Col. 1.13 The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour betweene God and man Is our Sauiour God then then he is eternall e Reuel 1.7 omnipresent f Matt. 28.21 omniscient g Reuel 2.23 and omnipotent h Phil. 3.21 The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousnesse i Jerem. 23.6 Matth. 1.21 and iustification from all our sinnes as also against the greatnesse of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs. Our Sauiour is the mightie God k Esay 9.6.7 and therefore can and will easily subdue all our enemies vnder our feet besides hereby we are assured of the supply of all our wants seeing he that hath all the fulnesse of God in him hath vndertaken to fill all things in the Church l Ephes 1. vlt. And as this may comfort so it should instruct why should we not come willingly at the time of assemblie m Psal 110.3 seeing we serue the God of heauen and haue all our seruice done in the name of the Sonne of God and presented by his mediation to the Father And further shall wee not account vnbeleefe to be a monstrous sinne considering how little cause wee haue to feare or doubt But especially shall we not learne humilitie of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death n Psal 2. Matt. 11.29 Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it Wee may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally How the diuine nature can be in the humane Quest How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ 1. It is no more then to affirme that the humane nature is vnited to the diuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the body and the light is in the Sunne and yet not included there yet truly and whole there Quest But since this text plainly affirmes that Christ had a body and so by Synecdoche a true humane nature it may be here enquired whether his humane nature was like ours and the rather since the Godhead did dwell in him bodily How Christ was like vs how vnlike Answ That this may be cleerely resolued wee must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a celestiall body and he was endued with a reasonable soule 3. Hee had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinfull Now Christ was vnlike vs in body in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of Adam and not by Adam for he was not begotten but made and so 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 properly 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 latter is here meant There are 2. questions about vnion in Theologie Distinctions of vnions 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 he 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. Mysticall 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
of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and bee no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men bee so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the body as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except wee be borne againe we can neuer enter into the kingdome of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses wee must not cry out of our ill fortune or of ill company or of the Deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs e Heb. 12.1 yea we should by confession and contrition endeuour the daily crucifying of our wicked flesh with the lusts thereof f Gal. 5. condemning our selues by a daily verdict and sentence as wee are men according to the flesh g 1 Pet. 4.6 so suffering in the flesh that wee may cease from sinne h 1 Pet 4.1 yea wee should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delayes of the flesh yea and to this end wee should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath hee quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse heere described 1. In their quickning 2. In their forgiuenesse We are three wayes quickned We are quickned two waies 1. In Christ 2. In our selues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three wayes 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3 Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he heere speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God i Eph. 4.17 the life of grace the life of Iesus k 1 Cor. 4.16 the life of immortalitie It is begotten in vs by the whole Trinity the Father calleth vp these generations l Isay 41. the Sonne giueth this life m Heb. 7.16 so doth the Spirit quicken also n Ioh. 6. * The author meanes necessitie titles and priuiledges of spirituall quickning The meanes by which we are quickned is ordinarily onely the word and that preached also which is therefore called the word of life Psal 19.8 1 Pet. 1.22 Phil. 2.15 Ioh. 5. The necessity of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede o Esay 6. the called of Iesus p Rom. 1.6 the children of the most high q Luk. 6. the brood of immortalitie they that follow Christ in the regeneration r Mattâ— 19. and the heires of eternall life Å¿ Tit 3.7 Many are the singular prerogatiues of such as are conuerted and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honour of their birth 11. Prerogatiues greater then if they were borne of the greatest blouds of men t Ioh. 1.13 These prolong the dayes of Christ vpon earth being begotten by the trauell of his soule u Esay 53. 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezech. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these Scriptures further confirme Esay 44.22 Ephes 1.7.6 Rom. 3.25 1 Cor. 6.11 Heb. 8.12 1 Ioh. 1.7 4. They are in great account with God * Esay 43.4 Rom. 1.7 5. They are deliuered from this present euill world x Gal. 1.4 euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things y Ephes 1.3 Esay 61.10 7. They are happy in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where z Hebr. 12.22 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 and 56. 1 Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2 Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence a Ezec. 39. vlt. To bring them foorth into libertie b 2 Cor. 3 1. To enlighten them c 2 Cor. 3.18 To sanctifie them d Râ—m 1.3 To make intercession and that by making them pray e Gal. 4.6 And by producing mighty successe in prayer f Rom. 8.26 Hos 12.5 6. And to make them fruitfull both in graces and duties h Ezech. 36.27 And to bee their seale and earnest of the inheritance purchased i 2 Cor. 1.22 Ephes 1.14 15. Lastly they haue an assurance of a most glorious inheritance reserued for them in heauen g Gal. 5.22 prepared from the foundation of the world k 1 Pet. 1.3.4 Signes of the new birth Now if any enamoured with these priuiledges aske how we may
fasting for that he confesseth that had a shew of voluntary not coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisdome 2. This sparing did with hold the honour due vnto the body Obserue here that it is a faire propertie to vse candor and ingenious inquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairely yeelds the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happy if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome only in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntarie religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are here reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew What are their workes of supererogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions The Apostle here giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is The body is to be honored for many reasons they yeeld not due honour to the body the body of man is to be honoured for first the sonne of God as the Fathers say made it with his owne hand in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imployments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the Holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ Lastly it shall be gloriously raised at the last day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and cruelty and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde onely to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and study of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons vers 3.4 Verse 1. In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the duty required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ 2. These things are aboue 3. Christ is aboue 4. Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. Verse 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2 Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. Verse 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Verse 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreates first of the mortification of vices that concerne our selues most vers 5.6.7 Verse 5.6.7 Secondly of the mortification of iniuries v. 8.9 Verse 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleanesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Verse 6. Secondly from experience in which yee also walked when ye liued in them v. 7. Verse 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his workes v. 9. Verse 9. Secondly Ye are renued which is explicated by shewing that this new birth is in generall the putting on of the new man in particular it is
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted 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 sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens 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 z Rom. 2.15.16 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 fore-types 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 laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 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 feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only 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 Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 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 d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 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 f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee 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 wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 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 bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres 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 blinde 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 i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee 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 doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
his exceeding great reward c Gen. 15.1 The third preseruatiue is the daily practise of pietie If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is They must needs liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our Sauiour Christ had dehorted men from the cares of this life he adioynes this exhortation Let your loines be girded about and your lights burning and ye your selues like vnto them that wait for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall finde waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they doe so little thinke of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shun the meanes and occasions of couetousnesse And to this end it is good not to conuerse much with couetous persons or to get our selues libertie to conceiue the hope of any long prosperitie and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we finde to be a meanes to kindle or inflame couetous desires that wee should auoid and betimes set against it or mortifie it And thus farre of couetousnesse And thus also of the catalogue of sinnes from which he doth disswade The reasons follow VERS 6. For the which things sake the wrath of God commeth on the children of disobedience VERS 7. Wherein ye also walked once when ye liued in them THese words containe two reasons to enforce the exhortation in the former verse The one is taken from the euill effects of the former sinnes vers 6. The other is taken from their owne experience while they liued in the estate of corruption vers 7. In laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God apart I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthines and couetousnes shall not escape Gods wrath for they incurre both his hatred and his plagues both which are signified by the word wrath Gods wrath vpon vncleane persons And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall Temporall for whoredome and any kinde of vncleannesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meets with the sinnes of the body by iudgements vpon the body so that many filthy persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction d Pro. 5.11.12 Now I am brought almost into all euill in the middest of the assembly Spirituall for vncleannesse breeds in many a reprobate sense e Rom. 1.24.29 c. and finall impenitencie Many also for their filthinesse are pursued with secret and fearfull terrors of conscience and sometimes phrensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the kingdome of heauen as hath beene also before declared Neither let the couetous person thinke hee shall speed any better for God hates him wonderfully And therefore the Prophet Ezechiel saith that the Lord smites his fists f Ezech. 22.13 at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now lest the people should obiect that those were but great words the Lord would not doe so they would deale well enough with the Lord he preuenteth it and saith Can thy heart endure Vers 14. or can thine hands be strong in the dayes that I shall haue to doe with thee I the Lord haue spoken it and will doe it Let couetous persons without further enquirie 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 countrey their burnt offerings would not bee pleasant nor their sacrifices sweet vnto him g Ier. 6.13.20 Ob. But couetous persons are of most men so well furnished that there is not that meanes 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 may fall vpon it and neighbour and friend may perish together h Ier. 6.21 The Lord hath meanes enough when men little thinke of it to bring downe rebellious sinners Ob. But wee see couetous persons and wealthy worldlings scape the best and longest of many others Sol. The Prophet Amos saith Amos 8.5 6.7 the Lord hath sworne by the excellencie of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainly hee 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 k Hab. 2.10 and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule l Iob 27.8 he that is a great oppressor shall not prolong his dayes m Pro. 18.16 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 n Ier. 17.11 How horrible then shall
that voice be Thou foole this night shall thy soule be taken from thee o Luk. 12.16 And thus farre 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 Iustice in God considered foure vvayes 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 p Ro. 9.13.14 Secondly as he is God of all and so the common workes of preseruing both good and bad are iust q 1 Tim. 4.14 Matt. 5.45 Thirdly as a father in Christ and so his excellencie the God of beleeuers and thus he is iust in performing his promises and infusing his grace and in bestowing the iustice of his sonne Fourthly as Iudge of the world and so his iustice is not only distributiue but correctiue And vnto this iustice doth wrath belong Anger is properly in God 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 vnconceiuable Secondly in such a sense as is reuealed in Scripture Wrath diuersly interpreted The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge r Ioh. 3. vlt. 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 doe according to the fiercenesse of my wrath Å¿ Hos 11.9 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 t Rom. 3.5 it is well rendred which punisheth The wrath of God is distinguished by diuers degrees and so hath diuers names for there is wrath present and wrath to come Present wrath is the anger of God in this present life u Ioh. 3. vlt. and is either impendent or powred out Wrath impendent is the anger of God hanging ouer mens heads ready to be manifested in his iudgements 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 out 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 * Luk 21.23 in the destruction of Ierusalem and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men x Rom. 1.17 Wrath to come y Matt. 3.7 Rom. 2.5 is that fearfull miserie 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 wee may be yet more profitably touched with the meditation of this point I propound six things concerning Gods wrath further to be considered First the fearfulnesse of it Secondly what it is that workes or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fiftly the signes of wrath pacified And lastly the vses of all The fearfull greatnesse of Gods vvrath shevved For the first The fearfulnesse 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 fearfull I will shew by one place of Scripture onely First by Scripture Nahum 1.2.3.4.5.6 and that is the first of Nahum the Prophet for he saith God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certaintie of it that God will be as sure to reuenge as euer the sinner was to sinne But this is more confirmed when he saith he is the Lord of anger as if he would import that his anger is his essence as if he were all made of anger and that he is the author 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 terror 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 Ob. Sol. for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and saith that the Lord reserueth wrath for his enemies hee hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his furie are not yet poured out And if any should reply Ob. Sol. that they haue obserued that wicked men haue prospered long and scaped for a great while without any punishments to speake of the Prophet answereth that and saith that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement he will not faile nor be hindered Ob. Sol. And if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the clouds are the dust of his feet The meaning is that God hath wayes to execute his iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running fiercely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashan is wasted and Carmell and the floure of Lebanon is wasted The mountaines tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is poured
Ioels counsell that if they would haue the Lord repent him of the euill and returne and leaue a blessing behinde him they must sanctifie a fast and call a solemne assembly l Ioel 2.13.14 c. Secondly by the seuere execution of iustice by Magistrates vpon notorious offenders and thus Phinehas staied the plague m Num. 25.1 Thirdly by the generall repentance of the people and thus Gods anger towards Nineuie was pacified n Jonah 3. Fourthly and especially by the intercession of Christ intreating for a Citie or Nation So was Ierusalem deliuered out of captiuitie as the Prophet Zacharie declares Zach. 1.12 Zach. 1.12 How priuate wrath is pacified Concerning the pacifying of Gods anger to particular persons I will first consider what will not pacifie it and then what will pacifie it For the first no multitude of gifts can deliuer thee o Ioh. 36.18 and the most mighty helpes cannot cause the Lord to with-draw his anger p Iob 36.18 it will not auaile thee to come before the Lord with burnt offerings and with calues of a yeere old The Lord will not be pleased with thousands of rammes or with ten thousand riuers of oyle Nor will the sonne of thy body make an attonement for the sinnes of thy soule q Mich. 6.6.7 To crie Lord Lord at home r Matth. 7. or the Temple of the Lord the Temple of the Lord Å¿ Ier. 7. abroad will not a whit abate of his fierce anger and as little will it auaile to build Churches mend high wayes erect Tombes for dead Prophets or the like workes of labour or cost Now for the affirmatiue if we speake properly nothing will quench Gods anger but the bloud of Christ For hee is the propitiation for our sinne t Ioh. 2.1 Râ—m 5.9 Yet in some respects and as meanes the Lord doth appoint vnto vs that wee might be capable of reconciliation these things are auailable First the duties of mortification as confession of sinne and iudging of our selues and examining of our hearts and liues If we acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes u 1 Ioh. 1.9 and if we iudge our selues the Lord will giue ouer iudging vs * 1 Cor. 11.34 If disobedient Israel will returne and know his iniquities the Lord will not let his wrath fall vpon him x Jer. 3.12.13 Godly sorrow also is very auailable to quench wrath If Ierusalem will wash her heart she shall be saued y Jer. 4.14 the Lord will heare the voice of our weeping z Psâ—l 6.8 Praier also is of great vse and force for the Lord is a God that heareth praier a Psal 65.2 And the Prophet Zephany sheweth that if the people can learne a language once to call vpon the name of the Lord b Zeph. 3 9. in the sinceritie of their hearts hee will not poure vpon them that fierce wrath which shall certainly fall vpon all the families that call not vpon his name Secondly faith in the bloud of Christ procureth reconcillation and forgiuenesse of the sinnes that are past through the patience of God c Rom. 3.25 especially the worke of faith whereby a Christian perceiuing Gods anger and encouraged with the support of Gods couenant and promise in Christ doth in all tendernesse of heart importune Gods free mercy and wrestle and striue with importunitie casting himselfe vpon Christ for shelter and seriously setting himselfe against euery iniquitie euen because there is hope Hovv vve may knovv that God is pacified Finally wee may discerne that God is pacified diuers wayes First by induction from the practise of the former rules for if we doe what God requires we may conclude and inferre we shall receiue what God promiseth Secondly it may be perceiued by Gods presence in the meanes if we finde our hearts vnloosed and the passages of the meanes againe opened that is a comfortable testimonie that the Lord is returned Thirdly it may bee perceiued by the witnesse of the spirit of adoption speaking peace d Psal 85 8. to our consciences and with vnutterable ioyes quieting and satisfying our hearts Vses The vse followeth And first the doctrine of Gods wrath may greatly humble and astonish impenitent sinners Is the anger of the Lord kindled against thee how long then wilt thou be without innocencie e Hos 8.5 Be not a mocker lest thy bonds increase f Esay 28.22 Art thou an vncleane person a railer a drunkard an vsurer a swearer a lier a prophaner of Gods Sabboths a voluptuous epicure a carnall worldling or the like Be not deceiued nor let any deceiue thee with vaine words crying peace peace dawbing with vntempered morter for assuredly the wrath of God for these things commeth vpon the children of disobedience and who knowes the power of his wrath g Psal 90.11 Secondly seeing Gods wrath is so exceeding terrible and fierce blessed are all they that are deliuered from it in Iesus Christ We should be stirred vp to constant thankfulnesse because the Lord hath forgiuen vs the punishment of our sinnes 1 Thess 5.8.9 Heb. 3.11.12 so as now there is no condemnation to vs being in Christ Iesus Lastly seeing the Lords anger is so dreadfull wee should all learne to walke before him in all vprightnesse and feare and trembling fencing our selues with the breast-plate of faith and the helmet of hope being in all things sober and watchfull taking heed to our selues that wee be not hardened through the deceitfulnesse of sinne And thus of the wrath of God The children of disobedience The second maine thing in this verse to be considered of is the persons vpon whom it fals viz. the children of disobedience And by children of disobedience he meaneth generally wicked and vnregenerate men Now wicked men are of two sorts Some are cleerely out of the Church and haue beene branded in seuerall ages with seuerall tearmes of distinction as now the Infidels and before all the vncircumcised Gentiles Before the floud they were called sonnes of men Now others are in the Church and are children of God by creation generall vocation and externall profession but indeed are wicked and prophane Esaus The former sort were disobedient men D sobedient men and the latter are disobedient children Disobedient children And these disobedient children in the Church are of two sorts for some will not be tied to liue in their fathers house but that they may the more securely sinne and wallow in all filthy abominations they shunne Gods house for the most part and liue without any conscionable subiection to any ministerie Such was the prodigall sonne and such are our common swearers drunkards and vncleane persons nay they goe further for they speake euill of their fathers house and slander their owne mothers sons Now the other sort liue in their fathers house they come to heare and receiue the Sacraments they are there at bed
and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be perswaded by the word spirit or seruants of God and so they are children of vnperswadablenesse They will not beleeue their fathers threatnings or promises and so they are children of incredulitie They will not conforme themselues to their fathers will and so are called children of disobedience 〈…〉 Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of Sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne that is to be ruled and mastered and led by it to be as it were at the command of lust and corruption that is not in a childe of God standing in vprightnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods word or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience Is God neuer angry with his owne seruants Ans God may be angry with his owne people for when the Prophet Dauid saith his anger endureth but a moment k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only for they are deliuered from the wrath to come q 1 The. 1. vlt. for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two wayes For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities but as a father pittieth his children so the Lord pittieth them that feare him z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke
5.17 And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull securitie of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriouslie minde their owne conuersion They looke not vpwards to behold the angry countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defaced and the Deuill intrenched in strong holds for tentations and the conscience either awake and then the fire of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last things death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to bee new creatures I would answere him they are not to be found in Tauernes Ale-houses Play-houses cock-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a Tribe that are such as the Lord doth describe and will be accepted of in Iesus Christ Renued in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good x Pro. 19.2 it is a singular gift of God to the elect to reueale vnto them the mysteries of the Kingdome y Mat. 13.11 it is the beginning of eternall life on earth z Ioh. 17.3 but wee must vnderstand that this knowledge here meant is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge What true knowledge is but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour hee stands and wonders it is a knowledge that will transforme a man a 2 Cor. 3.18 it is the experimentall knowledge of the vertue of Christs death and resurrection b Phil. 3.10 it is a knowledge will keepe a man from the euill way c Prouerb 2. it is a knowledge will encounter euery thought and affection d Es 11.8.10 that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie e Iam. 3.17 Rules for attaining of true knovvledge The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light f Ephes 5.14 2. Wee must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome g Rom 12.1 Prou. 1. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h 2 Cor. 3.18 4. Wee must walke with the wise i Prou. 13.20 5. We must begge of God a lowly and a humble heart for with the lowly is knowledge k Prou. 11.3 Lastly wee must studie the Scripture and attend vpon daily hearing and reading for they are the onely fountaines of true knowledge and wisedome l 2 Tim. 3.16 Renued The knowledge of the faithfull in this life euen after calling needes to be daily renued For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new store of prouision out of the word for defence And our affections are wonderfull apt to lose sence and feeling and then there is no other way to recouer sence but by renuing contemplation And besides in asmuch as faith and repentance must be daily renued therefore also must examination of life and meditation of Gods promise and grace be renued also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued Vse This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renued in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the Scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobriety and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should represse the itching curiositie of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercie to smite vs with rebukes or guide vs in the way After the Image of him that created him How Christ is the Image of God Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance m Heb. 1.3 The Image of the inuisible God n Col. 1.16 and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the Father is now seene And therefore our Sauiour saith he that seeth mee hath seene the Father o Ioh. 14.9 for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily p Col. 2.9 he did resemble and as it were expresse his owne and his fathers nature after diuers manners and by diuers workes or actions How the Angels are Gods Image The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde How man is Gods Image Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation q Gen. 1.26 2. By regeneration r Ephes 4.24 He was created in it And then falling from God by sinne hee recouers the renuing of
c. 1 Pet. 2.19.20 Ob. 6. But my Master is not only a froward man but a wicked man and an enemie of Christ Sol. Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Ob. 7. But I am an hired seruant not a bought seruant Sol. Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are here bound to obey heartily Ob. 8. But vnmeet things are required Sol. Discerne things that differ but yet obey in all things All thiâ— reproues grudging and slow and stubborne seruants Whatsoeuer yee doe Not only faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doct. Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort For instruction they must serue their Masters as they would serue the Lord with all faithfulnesse diligence willingnesse prouidence conscience c. For comfort and encouragement also is this doctrine and that three wayes First here is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God as well as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or only Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord Christ IN this verse seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerefully shall receiue of Christ the reward of inheritance But you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ Ergo you shall haue the reward of the inheritance Knowing Doct. Seruants may and ought to know and be assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much libertie nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should be denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doct. The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeleefe that is many times in Gods children doubting of Gods acceptation of their praier and holy endeuours Shall the base and secular workes of mens seruants bee rewarded and the great workes of pietie in Gods seruice not be regarded Of the Lord. God will be pay-master vnto seruants and in that they are turned ouer to God for paiment it implies that the most masters are carelesse and vnmercifull and this they are not only in with-holding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their families emptie and without meanes to liue in the world Reward of inheritance Two things are here affirmed of heauen First it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. Wee should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but Gods least gift must needs be glorious 2. Wee should learne to be liberall as God is liberall giue freely giue largely 3. Here is a plaine confutation of the merit of heauen for heauen is an inheritance now the sonne doth not inherit the fathers lands hee hath not his lands in measure according to his deserts for most an end the land is purchased before the sonne be borne much lesse can we merit heauen and the rather because we cannot alleadge so much as this we came out of the loynes of the father seeing we are children but by adoption For yee serue the Lord Christ Doct. Christ is the chiefe Lord and therefore masters should be well aduised how they vse their seruants for they are Christs seruants and seruants should be carefull how they obey their masters for they must account to this Steward Thus of the first maine reason VERS 25. But he that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons SOme take this twentie fiue verse to be a conclusion of the whole Doctrine before concerning Familie-duties as if hee would signifie that he would not haue this doctrine of houshold gouernment more contemned then the doctrine of piety or righteousnesse for whatsoeuer wife husband childe father or seruant shall doe wrong in the neglect or breach of these commandements for the familie shall bee sure to receiue for the wrong hee doth at Gods hand without respect of persons Some vnderstand the verse as a threatning to seruants if they doe any way wrong their masters But the commonnest interpretation is meetest viz. to vnderstand it as a reason taken from the certaine vengeance of God against all masters that wrong their seruants and so is the second maine reason to vrge their obedience In the verse I likewise obserue 7. Doctrines 1. Masters must account to God for all the wrong they doe to their seruants in word or deed 2. All Masters shall be punished of God that doe wrong if they repent not though they were otherwise neuer so great yea though they were neuer so good or righteous men for if good men wrong their seruants God will requite it and chasten them for that as well as for other sinnes 3. The soueraigntie of disposing an exact full and finall vengeance belongs to God only men administer only a part or drop of it 4. God will rise vp in the defence of the poorest and meanest Christians to right their wrongs 5. Seruants may not right their owne wrongs and returne words for words or blowes for blowes but commit that to God 6. Seruants must bee subiect not onely to the curteous and iust but to the froward and iniurious masters Lastly God is no respecter of persons or faces hee cares no more for the master then for the man all are one in Christ Iesus there is neither bond nor free Iew nor Grecian rich nor poore but Christ is all in all things as is before declared Verse 11. Thus of the duties of Seruants Thus also of the Doctrine of the third CHAPTER THE LOGICALL ANALYSIS OF the fourth Chapter THE first