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
glorious for the Lord shall then come to be glorified in his Saints and made maruellous in all them that beleeue m 2 The. 1.10 Ob. Ob. But the terror of the day may amaze a Christian Sol. Sol. There is no sparke of terror in this doctrine to a godly minde For what should he feare if he either consider the fauour of the Iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate n 1 Ioh. 2.1 to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and carries a most brotherly affection and will hee condemne his owne brethren He is their head and hath performed all the offices of a head vnto them and can hee then faile them when they haue most need of him nay it is he that hath beene iudged for vs on earth and will hee iudge against vs in heauen What shall I say He died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will hee faile vs in the last act when he should once for all accomplish his redemption for vs Besides he hath already promised to acquit vs in that day and it hath beene often confirmed both in the word and the Sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeleefe to doubt his terror What though he be terrible to wicked men yet by iudging in seueritie he hath not nor cannot lose the goodnesse of his owne mercy what should wee feare him iudging in his power when wee haue felt saluation in his name Besides the maner of the iudgement shall be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the Iudge will not be transported with passion or spleene nor will hee condemne thee to satisfie the people and besides there shall bee nothing remembred but what good thou hast sought or done and not the least goodnesse but it shall be found to thy honour and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and Commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shal particularly declare Gods euerlasting loue to thee and recite the praises with his owne mouth of all that hath beene good in thy thoughts affections words or workes throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee to by an irreuocable sentence And so wee come to the second appearance viz. the appearance of Christians in glory Then shall yee also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of Christians first in their bodies The glory of their bodies after the resurrection is threefold for first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust for this mortall then shall put on immortalitie o 1 Cor. 15.53 Secondly they shall be incorruptible that is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie for though it be sowne in weaknesse yet it shall be raised in power though it be sowne in dishonour and corruption yet it shall be raised in honour and incorruption p 1 Cor. 15.42.43 Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirably glorified and perfected that by the mighty working of Gods spirit they shall bee as able to liue without sleepe meat mariage or the like as now the Angels in heauen are and besides they shall be so admirably light and agill and swift that they shall be able to goe abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth q 1 Cor. 15.44 The glory vpon the soule shall bee the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioyes and pleasures for euermore And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuers vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as hee is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be inlightned to know in some comfortable measure and that we might be able with more life and affection to meditate of the exceeding riches of this glory r Eph. 1.17.18 and inheritance to come Our hearts are naturally herein exceeding both dull and blinde maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of Satan and the deceitfulnesse of sinne and too much imployment and care about earthly things But a Christian that hath so high a calling and hopes for such a glorious end should not allow himselfe in that deadnesse of heart but as he gaineth sense by praier in other gifts of grace so should he striue with importunitie and constancie wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation Å¿ Rom. 5.2.3.4 and without murmuring or grieuing to endure hardnesse t 2 Tim. 2.3 and temptations in this world for they are but for a season u 1 Pet. 1.6 though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to bee reuealed x Rom. 8.18 Though wee might be dismaied while we looke vpon our crosses and reproaches and manifold trials yet if the Lord let vs haue accesse vnto this grace y Rom. 5.2 to be able soundly to thinke of the glory to come wee may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory wee shall shortly enioy when the triall of our faith being more pretious then the gold that perisheth shall be found vnto honour and praise through the reuelation of Iesus Christ z 1 Pet. 1.7 Yea
20. 2.19 of Ministers and people with their duties chap. 1.25.28 2.1 and in diuers other places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3.5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glory chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the duties we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must bee considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisedom zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdome and care to auoide offences chap. 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. workes of virtue The works of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgement of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are praier and thankesgiuing of prayer chap. 4.2 3. of thankesgiuing chap. 3.17 Thus of workes of worship Workes of virtue either concerne our selues or others the workes that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance containes chastitie and sobriety in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3.5 of sobriety ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercy curtesie humilitie meekenesse long-suffering clemencic peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 1.5 or to all men and so consists of truth and faithfulnes with sincerity and obseruance oeconomical Iustice is that which concernes the houshold and so containes the duties of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. Thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choice of your Honors names for the dedication of my exposition vpon this scripture Three things swaying Godly men in like case haue compelled mee protection obseruance and thankfulnes the preaching of this doctrine as by the mercy of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it Great cause there is therfore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore The loynes of the poore daily blesse your Honors and their mouthes daily pray for you Your piety is many waies exprest to omit many vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and praier in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can wee euer sufficiently giue vnto God for that rare and worthy example with which your Ladishippe doth comfort and incourage the hearts of many in your care of Gods sabaoths in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuously professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had bin taken only for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragment I reape daily in your Honors respect of my ministerie what thankes can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest ouâ—wâ—â—â— blessâ—â—g did euer befall mee and which Madam by your Hâ—â—â—â—s singular care and furtherance after an admiral 〈◊〉 â—anâ—â—r I obteined I meane the cleaning of my reputation from the vniust aspersions of my aduersaries and that by thâ— mouth and pen of the Lords annointed my most dread Seueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
mercy nor pietie in the Land because there is no knowledge of God in the Land x Hos 4.1.2 God shewes his righteousnesse to them that know him y Psal 36 10. And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this knowledge More particularly three questions may be here resolued What are the lets of increasing Quest 1. What are the lets of increase Ans There are many lets 1. Ill opinions about knowledge as that it is vnprofitable vnnecessary c. 2. Abuse of our Callings 3. The loue of other things z Ier. 9.23.24 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what he wants 6 Presumptuous sinne as it hinders other graces so it casts men behinde hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrors * Hos 6.1.2.3 8. Internall euils nourished as lust a Tim 3.7 euill thoughts b Pro. 14.22 passion c Prou. 14.29 How we may know when we increase with knowledge What we must doe that wee may increase in knowledge c. Quest 2. How may we know when we increase in knowledge Ans We increase in knowledge 1. If we increase in affection to the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If wee grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest 3. What must we doe that wee may increase Ans We must obserue these Rules 1. We must practise what we doe already know d Iohn 7.17 2. Wee must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobriety e Rom. 12.13 3. Wee must redeeme the time and watch to all the opportunities for the vse of the meanes f Ephes 5.16 4. Wee must vse the world as if wee vsed it not 5 We must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence g Rom 1.28 6. Wee must minde our owne way h Prou 14.8 Lastly we must vse Gods ordinances and all of them and without interruption constantly and cheerefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes Our knowledge must be of God foure waies for first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How he is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What we must doe that we may know God How God is made knowne God is made knowne 1. in his Sonne in Christ God is as it were visible i Iohn 14.9 2. By his Spirit k 1 Cor. 2.10.11 3. By his worde both by the testimony it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things l Rom. 1. or in his particular workes as the founding of the Earth the hanging of the Cloudes the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answering of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church Who they are that know not God besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements m Esay 1.5 1 Iohn 2.4 2. All that heare not vs n 1 Iohn 4.6 3. All Persecutors o John 16.3 4. All that honour not such as feare God p 1 Iohn 3.1 5. All that deny the Natures or Offices of the Sonne of God q 1 Iohn 2.23 The causes of this ignorance of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all sorts of sinnes 3. If it preuaile it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it wee must view his workes What wee must do that we may know God search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart r Math. 5.6 Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 2. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that wee must bee strengthened in Grace before wee can be filled with Knowledge till Grace preuaile euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are Doct. 2 strengthened with all might
q 2 Cor 5.16.17 the olde conuersation in times past will not now serue turne but the olde man with his deceiueable lusts must be cast off r Ephes 4.22 Now thou must learne also to liue by Faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith Å¿ Ephes 3.16 for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs t Gal. 2.20 beeing assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayest bee able to discerne the length bredth depth and height of this loue and louing presence of Christ u Ephes 3.18 For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all wee can aske or thinke Why should a Christian feare any want that carrieth a Mine of treasure within his owne breast And what a shame is it that wee grow not exceeding rich seeing there is nothing but Faith and Prayer will get it x Rom 10.12 and why should we feare eyther tribulation or persecution or paine or perill seeing this is our victory euen our faith and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs and liues in vs y Rom 8.35.37 Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humility z Mat. 12.29 and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou bee not beguiled from the innocent simplicity that is in Christ Iesus * 1 Cor. 11.3 Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where hee alwaies resides and as thou art carefull to looke to thy behauiour because of mans presence so must thou much more looke to thy heart to keepe it cleane and pure and chast and euery day to dresse it new since the King of glory is come in to dwell with thee Men would bee very carefull to looke to that roome where they would giue their best entertainement Alas wee haue no better roome then our hearts to welcome our Sauiour into And shall not wee keepe them with all diligence woe be to vs if wee tempt or grieue him by our inward vncleannesse 5 Seauen ill signes that Christ dwels not in a mans heart Now for the fift point there are seauen ill signes that Christ dwells not in a mans heart First when a man sauours nothing but carnall things Secondly when a man hath or desires or esteemes or labours after no other knowledge but what is ordinary or naturall Thirdly when a man makes no conscience of inward sinnes Fourthly when a man hath no zeale in Gods worship or holy affections towards God and his people and his word Fiftly when a man hath not a faith that he can liue by Sixtly when a man neuer feeles the heauenly ioyes of Christ in his heart Seauenthly when a man can liue in any grosse sinne without trouble and anguish of spirit or desire and indeauour to breake it off by repentance The hope of glory The riches of a Christian are either in this life and so it lies in the grace of IESVS CHRIST or else in the world to come and so it is glory euen a most glorious and admirable excellency of felicitie which shall haue in it eternall righteousnesse and the continuall blessed vision of God eternall ioyes and perfection of all things round about euerlasting honour and singular esteeme most sweete societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous Vses Phil 3.21 Col 3.1.2 Rom 5.3 2 Cor 4.18 1 Pet. 4.13 The consideration hereof should allure vs to the continuall thought of Heauen and to a feruent affection after it striuing to expresse our hope of Heauen by a conuersation that tends to glory and immortalitie and to this end wee should be importunate with the Lord to shew vs this glory by the spirit of reuelation that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world with a serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed Jam 2.5 Rom 15.7 And the meditation of the glory poore Christians shall one day haue should teach vs to honour them now and receiue them into our heartie and inward societie and to vse them as such as we are assured are the heires of more glory then this world is worth and lastly doe we looke for glory from God in another world then wee should seeke to glorifie GOD in all things with all our might in this world Secondly wee may in these words note that where Christ will glorifie in another world there he is the hope of glory in this world A Christian holds his glory by this Tenure Now concerning this hope many things haue beene noted already vpon the fourth verse and vpon the 23. verse and therefore thither I referre the Reader Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus IN this verse is contained the sixt generall Reason taken from the end and profitable effect of the Gospell If they continue constant by the power of the word they will be made fit to be presented in some measure of ripenesse and perfection vnto God in Iesus Christ Two things are in the verse to be obserued the Meanes and the End the meanes is preaching which is amplified by the parts of it admonishing and teaching and by the manner of it in all wisedome Whom we preach The reason why the Apostle falls so often into the mention and praise of their preaching is to rescue it from the contempt vnder which many times it lay disgraced There are foure things may be obserued here The honour of Ministers which tend to expresse the honour of the ministery in this place 1. They are as it were the Lords high treasurers to dispense the riches of the kingdome of Iesus Christ And if such an office bee in such request vnder earthly Princes what is it to be so honoured of the Prince of all Princes All the world is beholding to the ministery for they shew that Mine of incomparable Treasure they dig it vp they offer it as spirituall Merchants yea the Lord by them doth as it were particularly inrich all Christians 2. This honour of publishing the Gospell is now taken from the very Angels and giuen to them now Wee not the Angels preach vnto you 3. They haue the best subiect that euer men had
day of Christ they haue Quest 2 not now Answ Answ First they shall haue freedome from all the former bondage and vanitie Secondly they shall bee deliuered into the libertie of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his iustice in that the creature shall haue restitution for what is lost by man Ob. Ob. But shall there bee a resurrection of creatures as well as men Sol. Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kinde or sort but to the sort or kinde of all creatures and that shall be done to the creatures then found in their seuerall sorts The fourth consequent of the iudgement shall be the possession of the glory of Christians appointed by the sentence of the Iudge But of this afterwards in the end of this verse The fift consequent of iudgement shall be the deliuering vp of the kingdome to the Father and so the laying downe of Christs office for when Christ hath finally and fully subdued Sathan death and wicked men and hath fully reconciled the elect to God then will there be no word of any such gouernment in heauen as was on earth Hee shall not neede any longer to rule them either by ciuill Magistrates or by his need and discipline or by any other way which onely did agree to the times of the Churches warfare and pilgrimage but he shall neuer cease to liue and triumph with them in all perfections of happy contentment and glory Thus of the consequents of Iudgement And thus also of the doctrine of Christs last appearance The vses follow The Vses The consideration of the doctrine of the last Iudgement may serue for three principall vses First for terror Secondly for comfort Thirdly for instruction First this is iustly a wonderfull terrible doctrine to wicked men that heape vp wrath against this day of wrath and by their wilfull impenitencie prouoke this glorious Iudge How can it but be terrible when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from heauen with his mighty Angels in flaming fire to render vengeance on all those that know not God and haue not obeyed the Gospell How can it bee but terrible when wicked men shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power How can it but be terrible when they shall feele their conscience exquisitly griping them and gnawing vpon them and when they shall see the deuils to torment them and hell to deuoure them when they shall see the world burning about them and the good Angels forcing them away and all both men and Angels applauding their Iudgement and knowing all their sinnes they must not thinke that the Iudge will deale then as he doth now Now he iudgeth them secretly euery day but it is many times insensibly or with lesser plagues but then he will most openly poure vpon them the full vials of his wrath Heere they are iudged that they may be amended but there their iudgement shall be that they may be confounded for there will be no place of repentance Deceiue not thy selfe Christ will not come the second time as he came the first hee came then to be iudged but now to iudge hee shall then be seene with terror that was before looked vpon with contempt hee shewed his patience in his first comming but now he will shew his power he appeared then in the forme of a seruant but now he will appeare in the forme of a King greater then all Kings Then hee professed not to iudge any man but now he proclaimeth hee will iudge all men It was commonly thought if any man saw God he should die alas alas how then shall these wofull wretches doe that must see him in the vnutterable fiercenes of his irefull indignation If the powers of heauen shall be shaken at his pleasure oh how shall the miserable heart of the guiltie sinner be rent into 1000. peeces with vnmedicinable sorrowes If Foelix tremble to heare tell of iudgement what will poore Foelix doe when he must feele iudgement both in the sentence and execution If the word of Christ on earth had such power as it had in the garden to strike stubborne hearted men to the earth what power thinke wee will it haue when be speakes as the Lord from heauen When Ezechiel Daniel and the Apostle Iohn and others saw but one Angell in a lesser manifestation of his glory comming as a Messenger of good tidings they fall downe and are full of singular feare if the sight of one Angell bee so terrible what will the sight of all the thousand thousands of Angels be especially when they come cloathed with all their brightnesse of glory And if good men that had good consciences were so frighted what shall become of euill men with their euill consciences And if the messengers of good tidings doe so amaze how shall the executioners of a most terrible sentence compasse them about with confusion both of face and heart If the drowning of the old world the burning of Sodome the opening of the earth to swallow vp Dathan and Abiram and such like iudgments haue so much horrour in them how then can any tongue expresse or heart now conceiue the horror of this day when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments If it be such a shame to doe penance for one fault in one congregation where men will pray for the offender What a shame will it be when all thy faults shall be discouered before all the whole world without all hope of pittie or helpe Nor is it possible for them to escape this fearfull iudgement the Iudge will not be vnconstant nor will he take reward he will not be ouerlaid with confusion of businesses he will no way be corrupted in iudgement Not to appeare is impossible and to appeare is intolerable here will be no respect of persons nor will the Iudge care how it be taken nor will he be deceiued with colours and circumstances Hee hath tarried so long hee cannot be charged with rashnesse nor can there be a hiding of any particulars from him Euery inclination thought desire word and worke shall surely come to iudgement And lastly there can be no impediment to hinder execution But here a question may arise viz. Who are they that are in danger hereof Quest 1 I answer All impenitent sinners Answ But yet there are some kinde of sinners that are expresly named in Scripture and therefore if thou be any of that number preuent thine owne ruine by repentance or else thou shalt certainly perish I vndertake not to reckon all it shall suffice to mention some of the chiefe sinners that Christ will be sure to remember at that day The Beast and the false Prophet
what were it to lose not some of our credits or our goods but euen our liues seeing wee are sure to finde them againe with more then a hundred fold aduantage Mat. 16.24 vlt. at the time when Christ shall come in the glory of his Father to giue vnto all men according to their deeds Besides wee must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether wee can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with a Mark 10 â—7 c. And then if we can suffer with him we shall raigne with him b 2 Tim. 2.12 and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you c 1 Pet. 4.13.14 Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another d Rom. 15.7 into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bountie and bowels of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honour them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicitie for euer Fourthly the thought of this glory should win vs to a care to be such as may be capable of it Qu. What must we doe that we may haue comfort that wee are the men shall partake of this glory and speede well in the day of Iesus Christ What vvee must doe that vvee may be assured of the glory of heauen A. First Euery one that would haue this hope must purge himselfe as Christ is pure e 1 Ioh. 3.3 we must be much in the duties of mortification For no vncleaue person can enter into the kingdome of glory And vncleane wee are all till we be washed in the bloud of Christ by iustification and bathed in teares of true repentance by mortification It hath beene obserued before that if we would not haue the Lord to iudge vs we must iudge our selues f 1 Cor. 11.34 And if we would not haue Christ to take vnto him words against our soules we must take vnto vs words g Hos 14.3 against our sinnes to confesse and bewaile them in secret Secondly we must labour for the assurance of faith T is faith that is the euidence of the things not seene h Heb. 11.1 T is faith that shall be found to honour and praise in the reuelation of Iesus Christ i 1 Pet. 1 7. It is faith to which the promise of eternall life is made k Ioh. 3.18 Thirdly wee should labour to get vnto our selues the benefit of a powerfull preaching ministerie for thereby our hearts may be wonderfully stirred vp to see the glory of sincerity on earth and it will open a wide doore to behold as in a mirror the glory to come with an open face changing vs into the same image from glory to glory by the spirit of God I say not that this is of absolute necessity as the former are but it is of wonderfull expediency Fourthly we must be circumspect and watchful in speciall manner attending to our owne hearts that wee be not at any time oppressed with the cares of this life or voluptuous liuing l Luk. 21.34.36 if euer wee would be able to stand in the day of iudgement and escape the fearefull things that are to come especially we must looke to our selues in these things least that day come vpon vs at vnawares Fifthly Doe we looke for the mercy of our Lord Iesus Christ into eternall life then we must as the Apostle Iude sheweth edifie our selues in our most holy faith praying in the holy Ghost and keepe our selues in the loue of God m Iud. 20.21 we must be afraid of whatsoeuer may estrange the Lord from vs or any way darken the sense of his loue For we may be assured if we haue his fauour and walke before him in the sense of it we shall haue glory when wee die Likewise praying in the holy Ghost with constancie and frequency doth maruellously enrich a Christian both with the first fruits of glory euen glorious ioy on earth with the assurance of fulnesse of glory in heauen Sixthly the Apostle Iohn seemes to say if loue be perfect in vs wee shall haue boldnesse in the day of iudgement n 1 Ioh. 4.17 As if he would import that to be inwardly affectionately acquainted with Christians on earth is a notable meanes to procure vs gracious entertainment with Christ in heauen especially if we perfect our loue and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell It is good discretion to grow as great as we can with Christians that so wee may winne the fauour of Christ Lastly the Apostle Paul shewes in the second to the Romanes that they that seeke glory and honour and immortalitie and euerlasting life must be patient in well doing For they shall be rewarded according to their workes And to euery man that doth good shall be honour and glory and power to the Iew first and also to the Graecian o Rom. 2.6.7.10 For all that haue any tydings of saluation in the Gospell or looke for that blessed hope and appearing of that glory of the mightie God must liue soberly righteously and godly in this present world p Tit. 2.11.12.13 Without holinesse no man shall see God q Heb. 12.14 And therefore we should be abundant in the worke of the Lord forasmuch as we know that our labour shall not be in vaine in the Lord r 1 Cor. 15. vlt. And thus farre of the glorious appearance both of Christ and Christians And thus also of the first rule of life namely the meditation of heauenly things VERS 5. Mortifie therefore your members which are on earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie THese words with those that follow to the tenth verse The diuision of this part of the Chapter containe the second principall rule of holy life and that is the mortification of euill These euills to be mortified are of two sorts for either they are vices that concerne our selues most or else they are iniuries that concerne the hurt of other also Of the mortification of vices he intreats v. 5.6.7 of the mortification of iniuries he entreats v. 8.9 In the first part viz. the exhortation to the mortifying of vices I consider first the matter about which he deales and the reasons The matter is in verse
the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwells in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church verse 19. Thirdly in respect of efficacie or influence through the whole body for from him flowes Peace and Reconciliation verse 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplied out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church Verse 21 22. In the description of his relation to the Church of the Colossians he vrgeth them with two things first their miserie without Christ 2. the remedy of their miserie by Christ Their miserie stands in two things first they are Strangers secondly they are Enemies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes verse 22. In setting downe their remedie hee notes 1. the Meanes 2. the End The meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight verse 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe Verse 23. and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the dutie required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoided viz. vnsetlednesse or reuolting in the words Be not mooued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is that hee preacheth and therefore it should bee that they should keepe fast the second is the testimonie of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimonie of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancie in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mysterie fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. Verse 28. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. Verse 29. The seuenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timotheus our Brother the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the flesh the Lord annointed separated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST that are separate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints euen that God that by an eternall and vnexpressible generation is
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
1 Thes 2.15.16 fulfil the measure of their sins alwaies God they please not and the wrath of God is come on them to the vttermost Doctr. 2 Secondly here we may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to bee a brother Spirituall aliance then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when he had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Doctr. 3 Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men Gods doctrin needs mans witnesse such a vanity and secret sinfulnes doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it Vse because there is a weakenesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the Scriptures as they ought to doe 2 The persons saluted Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which he describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ Foure general obseruations Before I come to the particular handling of each of these I consider foure things in the generall First heere we see the power of the Gospell But a little before 1. The power of the Gospel if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie 2. Who be the true members of the Church 3. The Church may be true yet faulty and now behold by the preaching of the Word heere are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ Thirdly wee see heere that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as heere these titles are giuen to â— Câ—â—â—ch much poysoned with humane traditions and vile corruptions in woâ—â—â—ip Lastly it is to be obserued that the Apostle ioynes all these together 4 One grace or priuiledge cannot bee without another Carnall Protestant to note that one cannot be without the other one cannot be a Saint vnlesse he be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true belieuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as he cannot be a beleeuer or in Christ seeing he cares no more for sanctitie and the two middlemost cut off the Papists and all Heretikes and Schismatikes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches 2 Thes 2.4 c by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture The acceptations of the word Saints Sometimes it is giuen to the Angels and so they are called Saints Deuter. 33.2 Iob. 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibility and profession are called Saints and so all that couenant with GOD by offering Sacrifice Psal 50.5 are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First Gods children are called Saints in foure respects in respect of Separation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine Doct. Men may bee Saints in this life that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalm 16.3 To the Saints that are in earth And Psal 37.28 Hee forsaketh not his Saints And Psalm 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places Vse The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope Three things needfull for popish Saints secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints Comforts for the despised Saints and seâ—uants of God Psal 16.3 Psal 30.4.5 I will take them in order as they lye Deuter. 7.6.7 If wee be sure wee be a holy people to the Lord then this is our comfort that God accounts of vs aboue all the people vpon the earth and no man loues his Pearles or precious Iewels so much as God loues the meanest Saint Dauid saith these are the Nobles of the earth And Psal 30.4.5 These are willed with all cheerefull thankfulnesse to laud and praise God and that before the remembrance of his holines as they before the Arke so wee before all the Tokens and Pledges of Gods loue both the Word and Sacraments and sweet witnesses of the Spirit of Adoption and all other blessings
in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of praise if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and faile much and often in well-doing yet the desire delight endeuour resolution and affection is in all pleasing and firmnesse to walke before God without eyther hypocrisie or presumption this was Abrahams praise Nehem. 9.8 Secondly that men continue faithfull vnto the death Nehem 9.8 with all constancy and holy perseuerance beleeuing in Christ and worshipping GOD euen to the ende of their dayes this is called for and crowned Reuel 2.11 Thus of faithfulnesse in spirituall things Faithfulnesse in temporall things stands in three things First Reu 2.11 Faithfulnesse in temporall things in the sincere diligent and carefull discharge of the duties of our Callings It was a singular prayse in Daniel that when his enemies sought occasion against him they could finde none concerning the Kingdome Daniel 6.5 hee was so faithfull and without blame and therefore they must take him if euer concerning the Law of his God Then doth the glory of Gods people shine A Caueat for Professors when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befalls them for the Law of their God they may beare it with all comfort and constancy as did Daniel But how doth it blemish the glory of profession when men can say and see that Professors are idle deceitfull busie-bodies and carelesse in their places and callings they cannot build so much by profession as they destroy by their scandalous and carelesse courses Secondly in the right vse and profitable disposing of our riches euen the outward things God hath giuen vs. This lyeth vpon vs as one of the tokens of our faithfulnesse nay this is necessary to the being of this praise In the 16. Luke 16.9 of Luke Christ exhorts to the wise and liberall bestowing of our riches vnto the necessities of the poore and for other holy and needfull vses And because there lye in the hearts of carnall men many Obiections against this Exhortation therefore hee forceth it with reasons that meete with mens carnall conceits And first whereas men out of an ouer-great estimation and liking of these Obiect 1 earthly things doe easily obiect that they must be carefull of the sauing and sparing in the vse of their riches for they are all the comfort they haue in this world Solution Hee answereth that men should not so much loue these earthly things for they are riches of iniquitie that is sinne that makes a man miserable and accursed is most an end mixed with riches Verse 9. eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Obiect 2 Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations Solut. they that is eyther the Angels or the Poore or thy Riches shall let thee into heauen euen to sure dwelling places and this should moue the rich because the time will come when thou shalt want and all the riches in the world cannot helpe thee Obiect 3 Oh but a man may bee saued and enioy these euerlasting habitations though hee doe not so part with his riches Solut. Sol. Hee cannot for a man cannot bee saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches Verse 10.11 and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for he that is vniust in the least that is Riches would be vniust in much that is Grace Obiect 4 Oh but our goods are our owne and therefore why should we giue them to others Solut. Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers Psal 24.1 Prou. 3.27 for God is the Lord of the whole and the poore is the owner of a part Obiect 5 Tush but a man may haue a good heart to God and yet not deliuer out his goods to other mens vses nor leaue his content that he hath in the fruition of them Solut. Verse 13. Sol. That is false too for a man cannot serue two Masters one man cannot serue God and Riches And thus our Sauiour meeteth with the Obiections of worldly men The wordes also containe notable reasons to perswade to faithfulnesse which lieth in this good vse of Riches first they are riches of iniquity secondly the right vse of them makes way for heauen thirdly hee is like to be a godly man in the vse of Grace that is a faithfull man in the vse of Riches fourthly God else will not trust vs with Grace fiftly he will else be a very vniust man and his riches wicked sixtly Grace onely is his owne goods and to be without Grace is to liue and dye a beggar lastly thou canst neuer serue God and Riches Thirdly in temporall things Faithfulnesse shewes it selfe in the vprightnesse and harmelesnesse of our carriage towards others as in keeping of promises Psal 15. in the honest discharge of the trust laid vpon men eyther in Church or Common-wealth Nehem. 13.13 Prou. 13.17 in witnesse-bearing Prou. 14 5.25 in iust gaines and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like dueties of iustice Thus then we see who is a faithfull man euen hee that knoweth his owne reconciliation with God by faith that performeth his vowes to God that sincerely worships God and laboureth the increase of holy graces that will doe nothing against the trueth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Priuiledges of the â—â—ithfull Now if wee be such then is our estate most comfortable for first God will bee faithfull to vs in the accomplishment of all his promises secondly the Worde will be faithfull euen a sure fountaine of true comfort and helpe in all distresse thirdly Christ will be a faithfull both High Priest in heauen by his intercession making request for vs to God and both to earth and heauen he will be a faithfull witnesse Hebr. 2.17 Reuel 15. 3.14 so as while we liue we shall finde the testimony of IESVS in our hearts and when wee die hee will not bee ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward Prou. 11.18 And this of the second title giuen to Gods Children Brethren The Children of God are said to be brethren in a foure-fould relation 1 To Christ 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are wee brethren
striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that we should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly thâ—t they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuailes with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auaileth much both for helping of the body and healing of the soule a Iames 5.16 If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue b Mat. 18.19 And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer Incouragements to prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it c Psal 50.15 Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme d Esa 63.16 Though a mother should forget her motherly compassions yet God will not forget his e Esa 49.15 and therefore if earthly fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if wee aske him f Math. 7.9 Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in world many times but hee is neere to all that call vpon him in truth g Psal 145.18 yea for more assurance of this that hee is ready to receiue petitions it is sayd His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our hearts were ready to pray Fourthly The property of Gods liberality hee holdes it a great blemish and dishonour to his bounty either to deny when hee is asked or to reproach when hee hath giuen either to except against the person or to sticke at the greatnesse of the gift h Iames 1.5 Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot bee expressed i Rom. 8.26 Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it k Ioh. 14.13.14 Seuenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suites euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestours the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successours of the Martyrs Obiect Obiect But I haue prayed for my selfe and others and yet finde not successe Sol. First if thou speede not Solut. it is either because thou art not a righteous person l Psal 34.16 109 7. or thou art disordered in thy carriage in the family m 1 Pet. 3.7 or thou didst not continue in prayer n Luk. 18 1. to 8. or thou dost aske amisse Quest Quest But how may I know whether I did aske amisse Ans Ans Thou didst aske amisse first if thou didst pray and doubt o Iames 1.6 Job 21.15 Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God thou vsedst prayer to serue thy turne but when thou hadst sped thou didst not returne by prayer to render vnto God his honour p Psal 116.12 Thirdly if thou didst not make conscience of the vse of other ordinances of God for God will not giue all to any one ordinance Fourthly if thy prayers were ignorant proud hypocriticall prayers q Mat. 6. Fiftly if thou wast not in charitie but broughtest thy gift and diddest not forgiue or seeke reconciliation with thy brother r Mat. 5. Sixtly if thou didst aske of God for wrong ends or wrong things as to spend on thy lusts Å¿ Iames 4.3 or for temporall things onely or cheefely t Hose 7.14 besides many times it comes to passe that men speede not because they are not humble Wee should so prize and esteeme holy things as wee should exceedingly reioyce if wee could get but the crummes that fall from the Fathers table This Humilitie is euer ioyned with great Faith and wished successe in all suites to God Againe it is to bee noted that men may bee deceiued about the successe of Prayer for the decree for our succours may goe foorth at the very beginning of our supplications though the knowledge of it bee not reuealed vnto vs till afterwards Further God heareth prayers diuersly sometimes hee heareth to grant the verie thing we desire sometimes he heareth and granteth and giueth not the verie things wee desire but that which hee holds to bee best for vs and for the distresse wee are in so hee was sayd to heare CHRIST Hebr. 5. Lastly God doth heare and grant and yet deferre to giue and that for our great good many times hee deferres that hee may prooue vs that our faith may bee the more kindled that his benefits may bee more sweet when they doe come
vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Quest Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. Ans No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues b 1 Cor 10. the Pharisees were baptised with Iohns Baptisme yet in great danger of wrath to come c Math 3. Fiue sorts of men not made fit There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioyned so as indeede they care for the doctrine of no Church and thus Atheist and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they bee members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Polititians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the rest and thus the common Protestant of all estates and degrees they thinke if they come to the Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it bee vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen Wee are made fit by Redemption by vocation by Adoption by Iustification by Sanctification and by Glorification for each of these addes something to our sufficiencie The Vse is to teach vs to magnifie Gods exceeding mercy that doth not onely giue vs heauen but make vs fit for Heauen The greatest King in the world Note if hee set his loue vpon a base slaue or vassall well hee may giue him an Earledome or great Office but he cannot giue him fitnesse for his place and gifts to execute it hee may change his estate but he cannot change his nature But God doth not onely giue a Kingdome to his Seruants but hee endues them with royall inclinations desires and behauiour The Rhemists vpon this place note that wee deserue saluation condignely but wee neede not answere them for Thomas Aquinas the ordinary Glosse and Cardinall Caietan vpon this place crosse them Aquinas saith thus Dixerunt aliqui Deus dâ—t dignis gratiam c. Some haue said God giues grace to the worthy but not to the vnworthy but the Apostle excludes this because whatsoeuer worthinesse thou hast God hath wrought it in thee and to this end alledgeth 2 Cor 3. We are not sufficient of our selues to thinke a good thought The Glosse thus Hee makes vs worthy not in the Law but in Light that is through God who is light of light by whose grace we are inlightened Caietan thus worthy that is fit by lot that is onely by Gods gift Note onely by Gods gift the Papist saith To be partakers of the inheritance of the Saints in light or as it is in the originall verbatim Vnto the part of the lot of the Saints in light The lot of the Saints is by some taken for the sufferings of the Saints by others for their happinesse as it is had in this life in the right or inchoation of it by others for heauen and that as it is held by true title here in this world so I take it here How the lottery of Canaan shadowes out our inheritance in heauen The word lot leadeth vs by allusion to Canaan and the diuision thereof and the comparison holdeth in many things As none had right to the Land of Canaan but Israelites so none haue right to heauen but the Saints and as Canaan was furnished with buildings and all commodities but not by the Israelites d Deut 8.7 c. c. so Heauen was prepared of old before the Saints entred it e Math 25. The builder and maker of it was not the Saints but God f 2 Cor 5. And as the Canaanites were throwne out that Israell might enter so the Diuels were throwne out of Heauen that the Saints might enter And as without a Ioshua though there were a Land there would be no lot so without a Iesus though there were a heauen there would be no inheritance and though the Land were giuen by lot yet it must not bee possessed without a Combat they must first fight and then inherit so must Heauen suffer violence and before it be had wee must wrestle with Principalities and Powers and as all their lots were knowne to Ioshua so euery Christian in his standing is knowne to Christ as Ioshua had what hee asked g Iosh 19.50 so our Ioshua obtaines what hee askes though hee aske the ends of the earth h Psal 2. And as the comparison hath those things for information so may diuers instructions be gathered from hence also and first if wee would haue any lot in Heauen wee must be sure wee be true Israelites
Balaam seemes a friend to Israell but hee is so farre from inheriting with them that hee is destroyed by them the sword of the Lord rootes him out this will bee the portion of all Hypocrites i Iosh 13.12 And wee should labour for a particular warrant in the knowledge of our owne portion this would incourage vs against all difficulties Caleb dares fight with the Anakins if Ioshua giue him Hebron k Iosh 14.6.11 c. and feeble and complayning Ephraim shall ouercome and inlarge himselfe if Ioshua particularly incourage him l Iosh 17. And as no Cananites ought to bee left in the Lot of Israell so no wicked workers should be suffered to remaine in the assembly of the Saints to be prickes and goades in the sides of the righteous And as they that haue their inheritance allowed them already must not rest but fight till their brethren haue rest m Josh 1.12 so they that haue comfort in their owne conuersion must strengthen their brethren And if any haue too little roome the way is not to murmure and doubt but to fight it out for more so must Dan n Iosh 19.14 so should weake Christians not giue way to discontentment but striue in the spirituall Combat till more grace and roome for the inlarging of the heart be gotten Lastly as seauen Tribes are iustly taxed and censured by Ioshua for their negligence and sloath in not seeking speedily to possesse the Land God had offered them o Iosh 18.2 so may the most of vs bee iustly rebuked for grieuous securitie about the heauenly Canaan Many rest in the probabilities and hope of a title nay the most rest satisfied in such a condition as is without title and without hope vnlesse they amend yea the better sort diuers of them haue but a title and therefore it iustly falleth out that these are buffetted by Christ as they were disgraced by Ioshua and as they must stand to the curtesie of the viewers of the Land for the report of the goodnesse of their part so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them concerning their inheritance in heauen and heauenly things Partakers of the inheritance of the Saints in light The happinesse of the faithfull is an inheritance illustrated here first by the persons that must enioy it it is not common to all but appropriated to Saints secondly by the qualitie of it it is in light Christ is the great heyre of all things p Heb 1.1 Psal 2. the Christian is coheyre with Christ It is a doctrine that hath much comfort in it a Christian holds by the fayrest tenure and firmest and surest too for though his life be changeable and his dayes on earth must haue an end yet his inheritance endures for euer and whiles hee liues God will know him all his dayes for no worse a man then his owne heyre q Psal 37.17.18 And the consideration of the inheritance of the Saints should teach vs diuers things first to pray that God would remember vs with the fauour of his people and visite vs with his saluation and that then hee would open our eyes to see the glory of such an inheritance r Psal 106.3.4 Ephes 1.18 Secondly to honour the righteous and not despise poore Christians seeing God hath made them his heyres and rich in faith Å¿ Iames 2.5 Thirdly to endeauour with all care to walke worthy of such honour as to be made Gods heyres And lastly to be willing to suffer any thing in this world for Christ seeing in the world to come wee must raigne with him as coheyres t Rom 8.17.18 Of the Saints Onely Saints inherit and therefore be sure thou be a Saint be sure thou be more then flesh and bloud u 1 Cor 15.50 be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance x Ephes 5.5 1 Cor 6.9 Gal 5.21 bee sure of the imputation of the righteousnesse of Christ y Rom 4.13.14 Tit. 3.7 bee sure thou haue in thee the spirit of the Sonne z Gal. 4.7 Ephes 1.14 bee sure to commit thy selfe to the word of grace * Acts 20.32 In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaines it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly A three-fold light in man because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-folde light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before we can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will do no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainety of this inheritance it is said to bee held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended with those that pleade for vncertaintie of assurance Sixtly in light that is in Heauen and the light of Heauen in an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our heartes in the light of Faith and certaintie and glad our hearts with the light of the Spirit and ioy choosing rather to die then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in
they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must die yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkenesse may defend often preaching and the frequent vse of all good meanes publike or priuate This darkenesse will not away with one dayes shining these clouds will not bee dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words containe the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applied in the dayes of speciall affliction and sorrow o Job 33.14 vers 31. and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that we might bring foorth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruite so may a Christian bee truely translated and yet in the first instant of his conuersion hee may not shew foorth all that fruit he doth desire c. What translating hath in it In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a Sinner First separation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his olde standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the olde earth and also from hardnesse of heart for translating hath remoouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces Our natures are translated not destroied And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may bee said of other humours in mans nature Into the Kingdome The kingdome of God is either vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of iudgement for euer It is the Kingdome of Grace by inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Countrey aboue The Kingdome of Christ here on earth Christs Kingdome better then all other Kingdomes though it be not so visible and pompous as other kingdomes are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end and in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may not onely be Subiects but Kings in other kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernment is taken vp especially in two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernement of Iesus Christ they are qualified with eternall graces The priuiledges of the Subiects of this Kingdome they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwaies in the Kings Court in as much as they are alwaies in Gods speciall presence they partake of the priuiledges Prayers and blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men Solut. and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect
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
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
a speciall Law of God made accursed Vses of Christs crosse The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humility we should bee pricked in our hearts to thinke of it that our sinnes caused him so to bee pierced i Zach. 12.12 and wee should put on all humblenesse of minde when wee see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree k Phil. 2.8 c. yea the more basenesse hee suffered the more wee should glory and reioyce in his sufferings nothing should glad our hearts more then CHRIST and him crucified l Gal. 6.14 Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred m Ephes 2.16 1. Cor. 1.13 And shall Enmitie and Discord liue when Christ is deâ—d Shall hee be nayled and shall not our vile affections bee nayled downe with him Besides it should bee our care to see to it that the Crosse of CHRIST be not made of none effect n 1 Cor. 1.18 which is when by Faith it is not applied when the Doctrine of Christ is not GODS power in our soules when our Flesh is not crucified with the Lusts of it o Gal. 5.24 and when wee take not vp our Crosse to follow Christ p Math. 10.38 And lastly when wee are so bewitched that wee cannot obey the truth By him By him repeated for foure reasons This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawn to ascribe from their hearts their happinesse vnto Christ Secondly to shew the necessitie of it It is not possible to be saued but by the imputed righteousnesse of CHRIST Thirdly to shew that all things in Christs action and Passion were meritorious least men should superstitiously dote or dreame vpon his Bloud or the word of the Crosse or the signe of it or the like There is no merit in Bloud but as it was in him Fourthly to conclude the worshippe of Angels which abuse beganne then to grow among the Colossians Both the things vpon earth This All things by a distribution is againe repeated to medicine the doubtfulnesse of Gods Children which question it whether Christs merits extend vnto them as also to inflame vs to an admiration of the vertue of his death by considering how farre it extends On Earth Note here two things First that eternall life is begunne in this life wee should neuer see Gods face in Heauen if wee taste not of his fauour on Earth And if this must be begun on earth why doe men deferre so great a worke as their reconciliation as if it belong to heauen rather then to be done on earth yea this taxeth the slownesse of heart and discontentment of Gods Children This knowledge ioy affection c. is the same thou must haue in heauen And wee should learne hence to liue on earth like the Citizens of Heauen Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazens and Hagarens if I may so say much difference betweene them that dwell in SION and those that haue no portion but in SINAY Gods Children are the Sonnes of the Free-woman and Citizens wicked men are the Children of the Bond-woman and Forrainers and strangers from the Common-wealth of Israell Secondly where hee saith vpon the Earth and yet in Heauen I might note the vncertainetie of our abode on earth wee haue nothing to possesse but the outside of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know Whether Angels be reconciled in Christ or no. that there are in Heauen both Angels and Saints And it may bee questioned whether Angels be reconciled in Christ or no. Though Angels sinned not yet Angels haue gain'd by Christ a more perfect adhering to God and establishing in their standing encrease of knowledge and of Ioy r Luke 15.10 yea q Ephes 3.9 the Angels are reconciled by Christ thus that is they are made friends with vs with whom they were at enmitie yet I thinke this is not meant here but the Saints onely are intended because it seemes he entreateth here of Christ not onely as head for so hee is head of Angells but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heaâ—en once needed the merits of Christ none come there but were first reconciled which may be a comfort to the afflicted spirits of mourning and drooping Christians if they consider that the greatest Saints did neede remission of sins as well as they And besides it pounds to pieces merit of workes inasmuch as these Saints came not into heauen but by the merits of Christ Secondly wee may learne that Christ merited not onely our persons but our grace and glory Verse 21. And you hath hee now also reconciled that were in times past strangers and enemies because your mindes were set in euill works HItherto of the description of the Redeemer as hee stands in relation to the whole Church In these two Verses hee is described by relation in particular to the Church of the Colossians In this description consider two things First the miserie the Colossians were in without Christ Secondly the remedie in Christ Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedie followes in the next Verse Before I come to consider of their miserie there are certaine wordes of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fifty the person who Hee Six things obserued from the coherence From the generall consideration of the matter contained in this Verse and the next with the Coherence six things may be obserued First that CHRIST is a true Head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applied For the humiliation of Gods Seruants so to Dauid For the conuincing of the wicked so to Ahab For the triall and detection of the temporary Faith so to Herod For the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should imploy themselues in application and to that end should study for power of matter as well as forme of words
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope p Rom 8. Thirdly when our friends go out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the Sonnes of God Not moued away Doct. It is not enough to haue hope but wee must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that we vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the Hypocrite for though hee haue wouen to himselfe out of the bowels of his poisonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie d Iob. 8.13 Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things Which are the effects or
suffer himselfe if hee were on earth or because they were layd vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathy of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke cheefely these words are to bee taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to bee his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Matth. 25.42 c. Phil. 3.10 1 Pet. 4 13. 2 Cor. 1.4 Acts 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings hee endured in his owne person and the latter of the sufferings he felt in his members The consideration of this Vses that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christs Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may bâ—e a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and releeuing the poore Members of Christ since wee are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our suffeâ—ings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee bee found in him o Phil 1 9 10. for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathy 2. that we suffer not for ill doing p 2 Pet 4 15. c. Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while wee are in this world To fulfill The word signifieth either to doe it in stead of another as if the Souldier fight in the Captaines roome or to doe it in his owne course or turne according to the appoyntment of his Gouernour and in such proportion as is required and thus I thinke it is taken heere It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appoynted of God q Reu 2 8 10. Esay 27 7 8 9. 1 Thess 3 3 4. And therefore it should encourage euery Christian the more cheerefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer him when his measure is full In my flesh Doct. 1. God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants heerein Vse is to teach vs Vses therefore not to pamper our flesh but to bee resolued to suffer it willingly to bee vsed like the flesh of Christ and the Saints But especially we should take heed of taking care for the flesh r Rom 13 vlt or seruing the flesh Å¿ Gal. 6. It is an vnseemly thing in a Chriâ—tian to make very much of his flesh but it is worse to spend his cares about t but worst of all to let hiâ— whole husbandry bee onely for his outward man Why some of Gods seruaÌ„ts are so vnmoueable in affliction Secondly great things may be suffered and yet the soule be vntouched as heere the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmooueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is settled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Note Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to greeue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I bee troubled or disquieted or rather why should I not bee ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may heere note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also hee should regard the sorrowes and troubles of our flesh Two kindes of sufferings 1. of the Church 2. for the Church For his bodyes sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Trials Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or encouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body Vses The Vse is manifold First wee should heereby bee enformed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should bee most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancy and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes t 2. Cor. 1.11 Fourthly this may
so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but hee could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuers distinct benefits which Angels from thence do receiue The benefits Angels haue by Christ which by naturall creation they had not It is a benefit that they are vouchsafed a place in the mysticall body vnder Christ that they might be receiued as it were into the new order in Christ 2. A peace is made betweene them and man in Christ 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6. Their obedience in it owne nature is vnperfect q Iob. 4. though not sinfull and therefore may need to be couered by Christs perfections Thus of the relation to Christ Now if any aske what relation they haue to the body of Christ What the angels doe for the body of Christ and what they doe vnto it I answere by propounding both what seruice they do to the body and in what manner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt châ—ldren to himselfe and after commit them to be kept by those most noble citizens of heauen r Psal 34. Besides they execute iudgement vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen Å¿ Luk. 16. They shall gather our bodies together at the last day t Math. 24 Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements u Math. 18.10 Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men somtimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalities and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so ready about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ HEere is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange Ob. we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto Sol. we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not onely accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision A twofold circumcision 1. The circumcision made with hands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The circumcision made without hands b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh The one externall in the flesh by Moses The other internall in the spirit by Christ Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessary viz. from Abraham till Christ 3. There was a time wherein it was tolerable viz. for some few yeeres after Christ 4. There was a time wherein it was in tollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world c Gal. 5.2 What circumcision signified Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old Testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seed 3. That our hearts
comming in the clowds of heauen and then miraculously recouers Peter a lapsed sinner Will they arraigne him in the common hall why there he ouercomes by patience no indignities could stir him and the Iudges wife from a dreame giues warning that hee was a iust man yea the Iudge himselfe was compelled to pronounce him innocent 3. Vpon the crosse Will they haue him to the crosse there are wonders of victorie a theefe without meanes saued the vaile of the Temple rent signes in heauen and earth and a title of victorie superscribed by his very aduersaries This is the King of the Iewes besides his incorruption in the graue and glorious resurrection and visible ascension to heauen All this being considered where is the ignominie of the crosse seeing the Deuils erected a crosse for themselues when they plotted to crucifie Christ And why should we be afraid of suffrings seeing the crosse is Christs triumph and let vs resolue also to ouercome by suffrings f Rom. 8.34 T is an excellent and loftie praise to ouercome by suffring Lastly let vs neuer iudge of Christ or Christians by their outward shew great things may be done in the kingdom of Christ which are not discerned by carnall reason Here we see a great adoe trophies triumphs yet the world tooke no notice of it so is there incomparable glory euen in this world in the soules and liues of Christians which the blinde multitude neuer takes notice of And thus much of the second interpretation The third and last interpretation is of those that limit not the time of this victorie to the crosse but consider it generally and in steede of the words vpon the same crosse read in himselfe and thus doe the most Interpreters new and old read it And so this victorie is vnderstood not so much of what Christ did attaine in his person as what he doth in vs by the conuersion of sinners by the Gospell hee daily spoyles principalities and powers and triumphs ouer them c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse Foure things are in these words to bee considered who whom what and by what meanes For the first it is the second Adam that vndertakes this battel he that is God and man he of whom the prophesies ranne he that by a voice from heauen at his baptisme was acknowledged the only champion t was he that sent the challenge by his fore-runner Iohn Baptist he it is that foyled Sathan in many Monomachies this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers Now for the second the spoyled are called principalities and powers Principalities and Powers These termes are giuen to the good Angels Eph. 3.10 and to great Magistrates and Princes on earth Eph. 1.23 In effect they are giuen to Christ Esay 9.6.7 but vsually they are restrained to euill angels and so they are called either considering them as they were before their fall or as it is vsually conceiued it notes their estate euen since their fall The two words note two things in the euill Angels Excellencie and Abilitie Excellencie so they are principalities Abilitie so they are powers Their excellencie is two waies to be considered 1. in themselues 2. their soueraignty ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnesse discerning and such like An in respect of the vnregenerate world they haue a principality hence called worldly rulers g Eph. 6. the prince of this world h Ioh. 1 2. yea and the god of this world i 2 Cor. 4.4 We may obserue here in the holy Ghost a wonderfull patterne of candor he praiseth what is praise-worthy euen in his enemies and it may wonderfully comfort Gods children in their acceptation with God for if God can yeelde these titles and acknowledge that is yet good in the very Deuils sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sinnes seeing they sinne not of malicious wickednes as the Deuils doe As they are called principalities so for their abilitie and force of working The povver of the Deuils both in the vvorld and in the Church they are called powers The wonderfull power the diuels haue may be considered either in the world or in the Church In the first race of men before the floud how soone had they drawne away Cains race into apostasie and not long after Sethes till they had chased the light of sincerity within the walles of one house and not all sound there neither After the floud the world is no sooner filled againe but together with the building of Babel a most dreadfull confusion was wrought by the Deuils euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer bee vtterly recouered againe while the world stands all the families making apostasie in the beginning of the Babylonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was onely a little light left in the race of Sem. Now leauing the whole world lying vnder this powerfull wickednesse come to Abraham a brand taken out of the fire of the Chaldeans in whom the light shined with great glory see the power of these wicked spirits ouer his race the Ismalites went quickely off to gentilisme then the Edomites were easily gained after then in Aegypt the light that did remaine was almost put out the bondage of the Israelites being as great in soule k Ezech. 20. as it was in bodie In Moses time the light was diffused in that people all abroad againe and a kingdom of Priests was raised vp to God this light held with various encreases and decreases till the captiuitie after which time it waxed dimmer and dimmer till Christ the Day-starre arose and filled heauen and earth with the brightnesse of his comming After in the very first hundreds of yeeres these cursed spirits not onely persecuted religion by incredible tyranny but infected it with the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sincerity was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260 yeeres Lastly in our owne dayes when the prophesies were accomplished the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme another in Iudaisme another in Papisme and in all these foure these wicked spirits raigne and hold the world captiue at their pleasure Come we to the visible assemblies of the true Churches of Iesus Christ consider there their power how mightily it extends for there they haue secret Atheists Church-papists
whereas they giue the knowledge of all things vnto them they rob God of his glory who onely is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isay 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in Scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued e Rom. 10.14 and we are exhorted to go boldly to the throne of grace with the help of our high Priest to obteine mercie and finde grace to helpe in time of need f Heb. 4.16 for Christ is the propitiation for the sinnes of the whole world g 1 Ioh. 2.2 why then should wee giue his glory to any other and inuocation is a part of the forbidden worship of Angells as well as adoration In humblenes of minde It was the practise of Satan and pretence of false Teachers to thrust in this corruption of Angell-worship vnder this colour that it tended to keepe men in humilitie and to make men to know their duties to the great maiesty of God and to acknowledge their gratitude to the Angels for their seruice this hath beene the Deuils wont to hide soule sins vnder faire pretences and vice vnder the colours of vertue This may serue notably for the confutation of the Papists about their Saint and Angell-worship for is not this their smoothest pretence to tell vs by comparison that men will not go to great Princes directly with their suites but will vse the mediation of some Courtiers and so they say they must doe to God This you see was the old deceit in the primitiue Church and therefore worthily we may say to the people let none of the popish rabble defraud you through humblenesse of minde Againe is the Deuill ashamed to shew sinne in his owne colours doth hee maske it vnder the colour of vertue Then where shall those monsters appeare that declare their sinnes as Sodome and are not ashamed of open villanies and filthinesse Such are they that will constantly to the alehouse and neuer be ashamed of it such are our damned Swearers such are those filthy persons that know they are knowne to liue in whoredome and yet neuer blush at it nor learne to repent such are these in this Citie that liue in open contention who care not against apparant right to maintaine continuall suits and wranglings though they know all men detest almost the very sight of them for their wicked prophanesse and vniust contentions yea though the hand of God be apparantly vpon them and they know not how soone the Lord may turne them into hell Such also are the open and wilfull Sabbath breakers and many more of all sorts of presumptuous offenders Againe if vice masked in vertues colours can so please and allure men how much should vertue it selfe rauish vs If counterfeit humilitie can be so plausible how should true humilitie winne to the admiration and imitation of it Lastly this may warne men to auoide counterfeit gestures and all pretended insinuating shewes of deuotion such as are open lifting vp of the eyes to heauen sighing and all pretended tricks that are vsed onely to pretend what is not And thus of their hypocrisie their ignorance followes Aduancing themselues in things they neuer saw Two things are here to bee noted First Their ignorance in things they neuer saw And secondly vaine-glorious selfe-liking which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth For the first there are some things cannot be seene with mortall eyes while we are on earth as the nature of God Angells and what is done in heauen 2. There are some things we ought not to see though we might and therefore he praied Lord turne away mine eyes from seeing vanitie 3. There are somethings wee may and ought to see as the glory of God in his workes 4. There are some things we may and so ought to see as it is a great curse if we see them not as the fauour of God and spirituall things in respect of which to be blinded in heart is a miserable iudgement Esay 6.10 of the first sort are the things done in heauen There is a contrarie waywardnesse in the nature of wicked men somtimes men are wilfull and will not be perswaded euen in the things which yet they see sometimes men are stiffe hearted and will not bee remoued in opinions about things which they neuer saw and so here Ignorance is of diuers kindes There is a naturall ignorance and that is of two sorts For there is an ignorance of meere negation and so Christ knew not the day of iudgement so it is no sinne in an Husbandman if hee be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgement in spirituall things from our birth this is sinnefull but not here meant There is a profitable ignorance and that is likewise of two sorts For it is either profitable absolutely and simply or but only in some respects It had beene simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had beene good for Sampson if he had neuer knowne Dalilah But it had beene profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge Ioh. 9.41 2 Pet. 2.21 So the Apostle Peter saith it had beene good for Apostataes if they had neuer knowne the way of truth c. There is a willing ignorance and that is of two sorts of frailtie or of presumption Of frailtie when men neglect the meanes by which they should know either in part or in some respects Thus men faile that see a wide doore set open for comfort and direction and yet through carelesnes or willing slacknesse neglect great riches of knowledge which might haue beene attained if they had made vse of oportunities Presumptuous ignorance is when men not wittingly only but wilfully contemne true knowledge They will none of the knowledge of Gods waies Iob 21.14 Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation g Pro. 29.30 Luk. 19.41 2. When
laboured after in the reducing of our liues into a holy order u Matt. 6.33 Eight sorts of things that are aboue is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things according to that serious charge of our Sauiour Christ first seeke the Kingdome of God and the righteousnesse thereof That this rule may bee more cleerely vnderstood and more carefully practised it will bee profitable to consider distinctly what things are aboue and how they are to be sought And so the things that are aboue may bee distinguished into eight sorts First God is aboue for hee dwels in the high and holy places * Esa 57.15 and he must be sought x Hos 3.5 and if you aske what we must seeke in God I answer wee must seeke the true knowledge of his nature y Psal 14.1.2 Wee must seeke his fauour and the pacification of his iust anger for our sinnes z Zeph. 2.3 Wee must seeke his face d Hos 5. vlt. and presence a Psal 24.6 Psal 27.8 We must seeke his honour and glory b Ioh 5.44 And wee must seeke his saluation c Psal 105.4 70.4 And if you aske how wee must seeke God I answer wee must seeke God with acknowledgement of our faults with weeping and repenpentance for our sinnes e Ier. 50.4 Isay 21.12 with the desire of our hearts f Esay 26.7 with prayer and supplication g Matt. 7.7 with feare of his mercies h Hos 3.1 with meeknesse i Zeph. 2.2.3 and in the way of holy life Secondly k Psal 24.4.5 Christ is aboue for so he sayth to the Iewes yee are from beneath I am from aboue l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee are of this world I am not of this world m Ioh. 8.23 and he is the Lord whom euery Christian ought to seeke n Mal. 3.1 now Christ is two wayes sought principally First in the sincere and constant vse of all his ordinances both publike and priuate that by them we might finde his presence of grace on earth And thus the Church sought him in the Canticles o Cant. 3.1 c. Secondly in the desires prayers and preparations for our owne dissolution and his appearing p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2 Pet. 3.12 Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely saith q Gal. 4 26. Euen that heauenly society of glorious spirits in illustrious splendor And these are to be sought two wayes 1. By the constant desire of their presence and to bee gathered to them 2. By the imitation of their graces and vertues which they shewed when thy were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 and the glory of that eternall and immortall honour is to bee sought ſ Rom. 2.7 and that fiue wayes 1. By prayer for preparation and that daily for so our Sauiour hath taught vs in the second petition of his prayer t Matth. 6.10 2. By seeking the assurance of faith and hope and the pledges and earnest of it u Heb. 11.1 Eph. 1.14 3. By meditation and contemplation striuing to expresse our desires and sighes after it * 2 Cor. 5.2 4. By carrying our selues as strangers and pilgrimes in this world weaning our hearts and retiring our liues from the world confessing and professing our trauailes towards a better countrie that is aboue x Hebr. 11.13.14.16 5. By continuing in well-doing y Rom. 2.7 striuing to liue a Citizen-like life heere z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure a Matth. 6.14 Fiftly holy graces are aboue for S. Iames saith Euery good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights b Iam. 1.17 And it is apparent that they are a part of the Kingdome of Heauen and they tend to Heauen and therefore the Prophet Esay cals grace by the name of glory c Esay 4.5 and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue d Iam. 3.17 so is zeale for it is the zeale of Gods house e Psal 69.9 so is lowlinesse so is faith so is peace and ioy and all the rest And that these are to bee sought many Scriptures euidently proue f 1 Cor. 14.1 Zeph. 2.3 2 Cor. 13.5 Rom. 14.17.18 and if you aske how they are to be sought it is shortly answered by prayer and the vse of the meanes which the Lord hath appoynted as holy vessels and instruments and as it were wombes to conceiue conuey and deriue grace vnto vs. Sixtly the meanes of saluation themselues are things aboue for they are called the Kingdome of Heauen g Matth. 3.2 and the Kingdome of Heauen is sayd to bee taken away when the meanes is taken away h Mat. 21.43 and these we must seeke i Esay 41.17.18 though it cost vs much trauaile if there be a famine k Amos 8. or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation l Mat. 13.45 Seuenthly holy duties are many of them from aboue for the Wise man saith the way of life is on high to the prudent to auoyde from hell beneath m Pro. 15.24 and that because both the will that enioynes them and the power to doe them and the successe or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods will quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 and these good things are to bee sought o Prou. 11.27 wee must seeke the old and good way p Ier. 6.17 we must seeke Iudgement and Righteousnesse q Esay 1.17 Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome r Matt. 6.33 forgiuenesse of sinnes ſ 1 Ioh. 1.7 deliuerance from this present euill world t Gal. 1.4 both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things u Ephes 1.3 the reuelation of hid mysteries * 1 Cor. 2.9 Col. 1.26 the spirit of the sonne x Gal. 4.6.7 the influence of Christs death and resurrection y Phil. 3.9.10 the word with all the treasure of it z Psal 119.94 and the honour which is aboue a Ioh. 5.44 and all these are to bee sought Thus of the particular things that are aboue and we must seeke Vse The
it should continually draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to looke vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition VERS 2. Set your affections on things which are aboue and not on things which are on the earth THe exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition seconly by the contrary The repetition is in these words Set your affections on things which are aboue The contrarie from which he doth dehort is in these words and not on things which are on earth Repetitions in Scripture are not without their vse The vse of repetitions in Scripture For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby enforceth both the necessity and the excellency of the matter so repeated And surely all three may be applyed to this repetition For the contemplation and desire after heauenly things is a most gracious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it is rendred to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to bee wise about a thing and certainely a Christian should bee wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may bee gotten of this true treasure and by serpentine discretion in the manner and circumstances of welldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery dutie or exercise euery grace Sometimes it signifieth to sauour of a thing and it is true that all the carriage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendred Set your affections and so it manifestly teacheth vs that wee Vses 1 must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmensse of the most k Reu. 3.19 and of the dangerous Vses 2 losse of first loue in the better sort l Reuel 2. For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things Three benefits of tender affections thou mayst bee assured of three things 1. That God will accept thy will for the deed He will beare with many wants and weaknesses where hee sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2. That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3. That to that thou hast Matth. 13. more is and shall bee giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued Obs 1 1. That a man cannot both at once seeke and affect earth and heauen for they are heere disioyned and opposed Matth. 6. a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to bee vnderstood Lam. 4.4 if the world be sought in the first place and with cheefe affection and care Obs 2 2. Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to bee much employed about profits and recreations but a man shall loue them too much Note Not that it is simply vnlawfull to vse the world but that wee should be very iealous of our selues to watch our owne hearts that our affections be not set on the world Obs 3 3. To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ Thus in generall Three sorts of things on earth The things on earth The things on earth heere meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions are for three reasons called things on earth Traditions and mans inuentions which the Apostle hath before taxed may well bee called things on earth 1. Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2. Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3. Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to bee more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things Eight generall reasons to disswade from affecting things on earth The first may bee taken from the condition of man on earth For wee are heere but pilgrims and strangers m Heb. 11.13 and therefore being but in a strange place to what purpose should wee trouble our selues with more then what will serue our present need and the rather knowing that when wee come into our owne countrey these things will serue vs for no vse Besides our present lot lyeth not in those things but the Kingdome of God and righteousnesse 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
day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that were fore ordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked What the sentence vvill containe For the third The sentence will bee vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begunne to declare his will to blesse euery one of the Elect q Matt. 25.34 Secondly a manifestation of all the righteousnes desired thought vpon spoken or done by the godly r 2 Cor. 5.10 and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Å¿ Matt 5.34 to 41. Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world t 1 Cor. 1.30 in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe first a declaration of Gods eternall and iust hatred of them u Matt. 25.41 Secondly a full manifestation and ripping vp before all men and Angels of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kinde soeuer x Rom. 2.15 Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternall torments prepared for them 2 Cor. 5.10 together with the deuill and his Angels Hitherto of the iudgement it selfe The consequents of the iudgement follow and they are fiue first the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works thereof shall be burnt vp y 2 Pet. 3.10.12 And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne z Reuel 20.11 21.1 The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and haste by the Angells Rom. 8.19 to 23. The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angels But because this is a point somewhat obscure I will Quest 1 endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans Answ They are in bondage in diuers respects The creatures in bondage in seuen respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the ayre earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into her bosome the vngodly as well as the godly and this is a bondage Fourthly the visible creatures are Gods greate booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not only the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortalitie which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowne to God and not now to nature But especially the creatures may be said to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decaied dulled and distempered in them Oh but might some one say Ob. how can this bondage be ascribed vnto the heauens Sol. Sol. The heauens are not so perfect but they may admit enlargement of their excellencie Besides they serue now promiscuously to the vse of bad as well as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopoeia they may be said to groane together with the rest of the creatures vnder the common burden and vanitie vnto which they are subdued It is obserued that since the dayes of Ptolomy the Sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. Ob. But how can this vanitie or bondage bee in any sense ascribed to the Angels Sol. Sol. There is no necessitie to include the Angels in the number of the groaning creatures and yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regencie or presidencie either ouer nations or in mouing the orbes of heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicitie in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Qu. 2. But what shall the creatures haue in the
were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer Answ the Apostle may well vse this exhortation for diuers reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and wee may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say Quest how long should we continue our sorrowes or how long should we iudge our selues in secret for our sins I answer thou must not giue ouer thy sorrowes Answ We must continue sorrovving till vvee finde foure things Rom. 6. First till the body of sinne bee destroyed that is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddst before liue in bee reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewayling thy sinnes as thou wert wont to haue in greeuing for crosses till thou couldst mourne as freshly for piercing Gods sonne as for losing thsne owne sonne d Zach. 12.10 Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakned and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the deawes of heauenly refreshings But will some one say must we lay all aside Quest Answ and do nothing else but sorrow till we can finde all those things Ans I meane not that men should neglect their callings all this while or that they should carrie an outward counâ—enance of sorrowing before others or that they should all this while afflict their hearts with discontentment or the like For when the Apostle wils men to pray alwaies hee meanes not that they should doe nothing but pray but he would haue them to keep a set course of praying euery day and besides to watch to all the extraordinary occasions or opportunities of prayer which being done a Christian may be truely sayd to pray continually though otherwise he follow his calling diligently The like I say of sorrowing alwayes But that I may expresse my meaning distinctly I thinke till thou canst attain the former things What it is to sorrovv continually thou must obserue these rules First thou must lay aside thy recreations carnall reioycings for this the Apostle Iames imports when he saith Let your laughter be turned into heauinesse and your ioy into mourning c Jame 4.9 Secondly thou must beg sorrow at Gods hand euerie day constantly in the times set apart for praier till the Lord giue thee rest to thy soule by granting the things before mentioned Thirdly thou must not neglect the times of speciall fasting and humiliation if the Lord call thereunto f Esa 22 12. Lastly thou must vse speciall sobrietie in the restraint of thy liberty in earthly things and be watchfull to make vse of all opportunities of softning thy heart These things being obserued thou mayst seeme vnto men not to sorrow and mayst follow thy calling seriously and yet be truely sayd to sorrow alwayes Thus of the second reason why the Apostle exhorts still to mortification Thirdly the dearest and humblest seruants of God may be called vpon to mortifie their members that are on earth though they haue truly soundy repented of sinne before by reason of the euils of euery day which daily and afresh euen after calling breake out in their hearts and liues and for which they must still renew their repentance For their first repentance onely deliuers them from sinnes past they must renew their mortification as their corruptions are renewed Why sinnes are called members Members It is certaine by members on earth the Apostle meanes sinne and that fitly For first actuall sinnes in relation to originall sinne are as so many members that grow from it Secondly by a Metonimie of the subiect sinne may bee called our members because it is brought into action by the help and seruice of our members Thirdly if the Apostle had spoken to wicked men hee might well haue called sinne their members because they loue sinne as they loue their members and therefore to take away their sinne is to pull out their eyes or to cut off their hands or feet as our Sauiour shewes g Mat. 5.29 c. Fourthly sinnes in the Colossians and so in all the faithfull may bee heere called members comparatiuely with the bodie of sinne mentioned Col. 2.12 as if the Apostle should say the bodie of sinne is already cast off destroyed in you by your former repentance but yet there remaines some limbes of sinne Difference betvveen sin in the godly and in the vvicked some members of it these resist and in this sense wee may heere note a liuely difference betweene sinne in wicked men and sinne in godly men For in wicked men there is the whole bodie of sinnes that is all their sinnes vnremitted and vnrepented But in godly men the body of sin euen the greater number of their sinnes they haue abandoned onely some few members of their sins remaine which euery day molest them But before I passe from these words two things are further to be noted First that he saith your members Secondly he addeth which are on earth Your The Apostle saith well your members for indeede properly our sinnes are our owne and nothing else Which are on earth They are also well sayd to bee on earth because they are signes of the earthly man and because they tend only to earthly pleasures and contentments and because men with these vnrepented of are not admitted into Heauen Thus of the generall proposition Now followes the catalogue of sins to be mortified before I enter vpon the particular consideration of them some thing may be learned from the Apostles order First he teacheth men to reforme their owne personall vices then orders them for mortification of iniuries to other men sure it is Vicious persons vvill be iniurious persons that euery filthy person will bee an iniurious person and till men repent of their lusts and other such like personall corruptions they will neuer cease to be iniurious to other men And ordinarily men that are notable for malice or blasphemy that is cursed speaking such like sinnes as the Apostle after names Note they
15. verse of Luk. 12. with v. 21.22 Luk. 12.15.21.22 will shew Now the care for necessaries is not simply forbidden because wee are bound to vse the meanes with diligence and carefulnesse but the care that is a signe of couetousnesse may be discerned by the very tearmes the Euangelist S. Luke vseth to describe it by for in the 22. verse Vâ—rs 22. our Sauiour saith Take no thought for your life c. and by taking thought hee notes a perplexed inward sorrowfull and fearfull care about life and the things thereof And vers 26. Vers 26. he saith Why take ye thought for the raiment As if hee would haue vs note that it is a propertie of couetous cares to be deeply drowned in perplexitie euen about trifles and small matters and surely wee may obserue worldly minded people and one would wonder to see how they vex and disquiet themselues about euery meane occasion especially if there bee the least colour of any profit or losse towards Againe our Sauiour vpbraideth those that are carried with those cares that they haue but a little faith Vers 28. whereby he shewes that then our cares are faultie and arise from the infection of couetousnesse when they are raised by vnbeleefe and mistrustfulnesse of Gods prouidence or promise Lastly in the 29. verse Vers 29. our Sauiour saith thus Therefore aske not what yee shall eat or what yee shall drinke neither stand in doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as you may see it rendred in the margent neither make discourses in the aire and by these last words he notes another propertie of a couetous person and that is when he hath his head tossed with cares or feares either about the compassing of his profits or preuenting of losses c. he is so full of words and many questions what he shall doe and how he shall auoid such and such a losse that he hath neuer done either moaning himselfe or consulting to no purpose in things that either cannot be done or not otherwise c. Or it may note this endlesse framing of proiects for the compassing of his desires Thus of the signes Yet notwithstanding these signes I must needs confesse that couetousnesse is not easily discerned both because it is an inward distrust in the spirit of a man and also because there comes to this vice vsually fained words r 2 Pet. 2.3 to hide it from the view of others or subtile thoughts and euasions to blindfold the conscience within and besides it is the nature of this sinne quickly to darken the discerning of the minde and therefore I thinke couetousnesse in the most may be well called coloured couetousnesse Å¿ 1 Thess 2.5 it is so on both sides masked The vse of all should be to teach vs as the author to the Hebrewes saith to haue our conuersation without couetousnesse and to be content with the things wee haue resting stedfastly vpon the promise of God I will not faile thee nor forsake thee t Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not without money but without the loue of it And to this end wee should pray as Dauid did that God would incline our hearts to his testimonies and not to couetousnesse u Psal 119. Preseruatiues or remedies against couetousnesse Q. But what are the best remedies or preseruatiues against couetousnesse Ans There are these things among the rest that are of great vse to preserue vs from couetousnesse or to weaken the power of it The first is that which I mentioned before viz. praier to God daily that hee would incline our hearts to his testimonies that so wee might haue our mindes drawne away from the cares of couetousnesse The second is meditation And there are diuers things which being seriously thought of may preuaile against the perplexed cares of couetousnesse As first example and that either of godly men and the holiest Worthies of the Lord that in all ages haue willingly confessed themselues to bee strangers and pilgrims looking for a Citie in another Countrey hauing a foundation whose builder and maker is God x Heb. 11.9.10 or else of wicked men for it is so base a vice that it should bee found in none but Gentiles y Mâ—tth 6. that know neither Gods promise nor prouidence and sure it is found in none but vngodly men that are strangers from the couâ—nants of promise Secondly the nature of man for consider Terra à tereâ—â—â— the soule of man is a celestiall thing and diuine and hath nothing from the earth And the body of man is erected with a face towards heauen and the whole earth is vnder mans feet and hath its name from treading vpon it to note that man should walke on it with his feet not dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it For the desire of the couetous is not naturall but against nature Naturall desires are finite Non plus satiabitur cor hominis auro quà m corpus aura but vnnaturall desires finde no end and therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of winde is empty still for all that So is the minde of the couetous His heart will be no more filled or satisfied with gold then his body with winde Hereupon it is that a couetous man is alwaies poore and hath not what hee hath but hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father z Luk. 12.30 Is he a father why then doe wee doubt of his willingnesse to helpe vs And is he a heauenly father why then doe wee question his all-sufficiencie to prouide what we need Besides hath he giuen vs life and will he not giue vs food to preserue life Doth hee daily prouide for thousand thousands of fowles that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures Doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man Oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature Prou. 29.33 And besides the poore and the vsurer meet together in many things One God made them both one Sunne lights them both one heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is better thrift to couet after godlinesse for it hath the promises of this life and the life to come a 1 Tim. 6.8 And who can count the gaine of godlinesse seeing God is the godly mans portion b Psal 16. and
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
the Image of God by grace and effectuall calling in Iesus Christ that this may bee more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calls him the Image and glory of God Å¿ 1 Cor. 11.7 2. As a Magistrate and so Princes and Rulers are called gods t Psal 82. on earth but neither of these are meant here For this Image of God here mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to he here considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kind of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring * Act. 17.28 Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortal and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery facultie hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may proue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith hee that seeth me seeth the Father He saith not hee that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans bloud he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternity is as it were briefly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meeknesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that hee is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies * Mat. 5. but generally by holinesse of cariage man doth resemble God I meane in the creation did so and by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as he was God and we are his image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. There is the image of nature which Adam had 2. The Image of grace which the Saints now haue And thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. He had an immortall nature free from infirmities diseases death 3. Hee should haue propagated an immortall seed after the image of God whereas now grace will not be
to vpbraid censure or finde fault then we haue or can haue Besides this distempered peeuishnes and froward misconceiuing and censuring it is bred of ill causes for it comes either of malice or ignorance Of malice for loue couereth a multitude of sins especially it suspendeth doubtfull actions Of ignorance for it is certaine a wise man will keepe in till afterwards or hold it his glory to be able to passe by an offence Further this sinne may be aggrauated by the relations that are mutually betweene Christians Are they not fellow-members coheires fellow-citizens partakers of the same afflictions are they not brethren c. Besides is not this also a constant iustice that they that iudge are iudged they that censure are censured and doth not this enuying and iangling giue occasion of reioycing to aduersaries Doth it not many times so transforme Christians that it makes them very like wicked men when they grow so distempered that they reuile their owne mothers sonnes h Psal 50.20 Gal. 5.9.10.11 12.13.15 In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons such as this A little of the leauen of these distempers will sowre the whole lumpe and those courses tend not to any good but to the disquieting of Gods people and it is not a small matter to trouble and vexe them Besides inasmuch as Christians haue trouble enough otherwaies it doth not become their brethren to trouble them and we should be so farre from troubling our brethren as we should rather serue them by loue and if men will needes bite one another let them take heede lest they be deuoured one of another Lastly if men will not be warned then let them know the Iudge standeth at the doore i Iam. 5.9 Rules for the practise of forbearance Now that we may attaine this forbearing euen to be rightly ordered towards the infirmities or wrongs of others we must labour to get more Christian loue of others for that will endure all things and beleeue all things and makes vs able to beare and it will driue out suspition which like a wretched Beldame is the mother and nurse of all murmurings and vaine iangling and besides wee must get a greater knowledge of our owne selues and our owne ignorance and corruptions for when we seeme to our selues to be somthing deceiuing our selues we are ready with intemperance to apprehend supposed indignities when none are offered k Gal. 6.1.2.3 Or if thou must needs speak then speake the words of admonition euen Gods words if thou be sure they haue sinned insteed of thine owne vaine and passionate vpbraidings or reproches or censures One another Obserue that vsually where there is any contention or quarrell both sides are guiltie though one principally doe the wrong yet few men are so temperate but they doe wrong againe either in words or deedes or affections and therefore thou shouldest forbeare seeing thou art priuie to thy selfe that in this businesse thou hast not beene such as thou shouldest bee Forgiuing The word signifies sometimes to giue l 1 Cor. 2.12 Phil. 1.29 sometimes to giue freely m Luk. 7.21 Act. 27.24 Rom. 8.32 Gal. 3.8 Philâ—m 22. sometimes to remit freely the punishment n Act. 3.14 sometimes to deliuer vp for fauour or to pleasure others o Act. 15.11.16 sometimes to forgiue and so here Quest But can any man forgiue sinne to another Answ Man may forgiue the trespasse though not the sinne 2. Man may forgiue the punishment that by man might be inflicted so as not to require it 3. Man may pray to God to forgiue it Ob. Obiect But it is said no man can forgiue sinne but God Sol. Sol. True no man can remit the eternall punishment or the curse of the Law or take away the guilt of sinne before God But man may forgiue it as farre as concernes himselfe Now others may obiect contrariwise that 2 Cor. 2.7 They are willed to forgiue Ob. and yet the sinne of the incestuous person was not so much a trespasse that concerned them as a sinne against God Sol. Sol. This sin also was a trespasse against them 1. As it was a scandall 2. As it might cause them and their profession to be euill spoken of for his sake againe to forgiue in that place may be taken in a large sense for to be reconciled to him Quest Quest Is reconciliation necessarily comprehended vnder forgiuenesse Answ Answ Wee are tied to seeke it and desire it and to vse all humble and iust and discreet courses to attaine it But if it will not be had we are discharged if we forgiue Neither vnto obstinate offenders that will not acknowledge their sinne are we bound to remit the punishment or sometimes to notifie the pardon of the fault If any man haue a quarrell to another When he saith here if any man it imports that such Christians might be as there should be no iarres amongst them Discords might wonderfully bee preuented if there were care and discretion in men The word rendred quarrell signifies a complaint certainely it is a great weakenesse to be vpon euery occasion complaining of the wrongs are done vs and making report of them to others And it shewes too that we should forbeare and forgiue euen in such things as these And where hee saith any man it shewes no men are exempted from the practise of clemencie That it is here required of one is required of all no greatnesse of gifts or place can priuiledge any As Christ forgaue you so doe you 1. Examples in all rules of practise moue much 2. As heere the head of the Church is an example to all his members so should those that are heads of the common-wealth or familie carry themselues so as by their examples to direct aswell as by their precept not onely shew what to do by commanding but how to doe it also by example 3. Especially in forbearing and forgiuing example in great persons doth wonderfully affect the common people and therefore because there are so few on earth here is one from heauen Quest Quest But why is there added reason to this vertue and not so to each of the former Answ Answ Because the conscience is soone perswaded in the generall that the rest are good as humilitie meeknesse c. But now wee are wonderfully hardly perswaded to forgiue Secondly the Lord may well adde reasons to perswade to forgiue because of the speciall danger of not forgiuing for if a man doe not forgiue there is expresse threatnings that hee shall not bee forgiuen p Math. 6 14. â—8 25 How Christ is said to forgiue Quest But how is Christ said to forgiue Answ Remission of sinnes is attributed to Christ 1. As the meritorious cause of forgiuenesse 2. Because he applies it 3. Because the Christian in his name sues out the pardon of his sinnes and by him procures forgiuenesse Certainly it may bee a
mindes these seruants are many times the firebrands of contention alienate parents from their children friend from friend and keepe malice on perpetuall foote these are here rebuked But let vs consider further is this such a fault in poore seruants that can pretend many things to be men-pleasers how foule a vice is it in freemen that are in no wants or restraint how hurtfull is it to be a man-pleaser in the Courts of Princes and in the houses of Nobles how detested a vice is it in such as are Magistrates and publike states And is it nought in the Court and Countrey certainely it is much more vile in the Pulpit and in Churchmen and euen the greater they are the worse and more abominable is their soothing and daubing Thus of the negatiue In the affirmatiue are three things and the first is singlenesse of heart In singlenesse of heart Concerning singlenesse of heart I consider it two waies 1. In the generall as it is in Gods seruants 2. In speciall as it is in mens seruants Singlenesse or sinceritie of heart as it is in Gods seruants I consider of in two things 1. In the nature of it 2. In the signes of it Singlenesse of heart may be discerned by the contrarie to which it is opposed 1. As it is opposed to hypocrisie a sincere hearted man is no hypocrite and shewes it three waies Hovv to knovv singlenesse of heart by 6. things to vvhich it is opposed First hee had rather be good then seeme so as in case of almes Rom. 12.8 compared with Math. 6.2 so in the practise of piety he had rather haue grace and sound knowledge then an emptie shew of it Secondly he will serue God at all times as well as at one time it is a note of an hypocrite that he will not pray at all times hee will serue God when he is sicke but not when he is well Iob. 27.7.8.9 So it is vile hypocrisie to come to Church in Lent to heare Sermons but neuer come there or but seldome all the yeere after Thirdly he minds inward secret domesticall holinesse and piety as well as outward open and Church holinesse hee is an hypocrite that kneeles downe when he comes into the Church and neuer praieth in his family at home It is vile hypocrisie and palpable in such men as haue knees of praier when they first come vp into the pulpit and no words of praier when they are risen vp to speake for or to Gods people 2. As it is opposed to fleshly wisedome 1 Cor. 1.12 There is a threefold wisedome of the flesh that batters and keepes out singlenesse and sinceritie of heart 1. The first is a reaching after priuate ends in publike imployments as preaching for gaine 2 Cor. 2.17 2. The second is a cunningnesse in committing or hiding sinne It is sincerity to be wise to doe good and simple concerning euill to be a bungler in acting it and to haue nothing to say in defence of it when it is done Rom. 16.19 3. The third is fraud shifting subtiltie and guilefull and deceitfull dealing in mens course for the things of this life Thus Esau is a wild and cunning man able by reason of his craft and subtiltie to liue in a wildernes but Iaakob is a plaine man a single hearted man he can make no shift to helpe himselfe in earthly things by fraud or craft but is open and plaine in all his dealings for the world but a man of great reach for matters of his soule This is a patterne of true singlenes simplicitie and sinceritie 3. As it is opposed to a double heart opposed I say to a heart and a heart and a double hart is either a wauering heart or a diuided heart men haue a double heart that wauer and are tossed with vncertainties such as are now for God and godlinesse and shortly after for sinne and the flesh now are resolued to leaue such a fault as perswaded it is a fault and by and by they will to it againe as perswaded it is not a fault here is no singlenesse of heart And thus the heart is double in respect of times it is double also as diuided in respect of obiects I instance in two things first in matter of worship the people that came to inhabite Samaria had a diuided heart for they feared the God of the Countrey because of the Lions and they feared the gods of the nations also 2 King 17.33 Such are they that feare Gods threatnings in his word and feare the signes of heauen too Secondly our Sauiour instances in matters of the world The minde which is the eie of the soule cannot be said to be single when it is distracted men cannot serue God and Mammon Math. 6.21.22.23.24 4. As it is opposed to spirituall pride a single heart is an humble heart as Iob sheweth Iob. 9.15.16 and sheweth it selfe in two things First that if God send crosses it will not answer or iustifie it selfe but make supplication and so acknowledge Gods loue as withall it will confesse that God doth iudge them for their corruptions Secondly if the sincere hearted man pray to God and the Lord be pleased to answer him by vnutterable feelings euen by the witnesse of the spirit of adoption yet hee will be so farre from spirituall pride and conceitednesse that fearing before Gods mercies he will be as if he beleeued not that God had heard his voice 5. As opposed to perturbation and disquietnes of the heart arising either from the cloudinesse and muddinesse of the Iudgement not able to discerne things that differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 or from the vnrest of the conscience shewed by hourely or frequent checkings 2 Cor. 1.12 or from the infidelity or grudging or distrustfulnesse of the heart Act. 2.46 6. As opposed to offensiuenesse and so the single harted man is neither offensiue by wrongs nor by scandals in respect of wrongs he is innocent as the doue he is no horned beast to pelt and gore others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 10.16 and in respect of scandals hee is desirous to liue without blame from those that are without or griefe to the faithfull Phil. 2.15 1.10 Out of this may be gathered 12. Signes of a single hearted man the signes or properties of a single or sincere hearted man 1. He had rather be good then seeme to be so 2. He striues to be good in secret at home in heart as well as openly and abroad 3. He serues not God by flashes or fits but is constant and will pray and serue God at all times 4. He is a plaine man without fraud and guile in matters of the world he loues plainnesse and open dealing yet he is not simple for in matters of his soule he is of great reach and forecast and discretion c. 5. He is a bungler in sinne he knowes not the methode of Sathan 6. Hee dotes not vpon the world he can vse it as
verse of this Chapter Verse 1 belongs vnto the speciall rules of the former Chapter and contains the dutie of masters and the reason of it Their dutie in these words Ye masters doe that which is iust and equall to your seruants The reason in these words knowing that yee also haue a master in heauen In the second verse and so to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes 1. matter of exhortation to v. 7. 2. matter of salutation from v. 7. to the end The exhortation may be 3. wayes considered first as it concernes praier v. 2 3 4. secondly as it concernes wise conuersation v. 5. thirdly as it concernes godly communication v. 6. Concerning praier two things are to be obserued Verse 2 1 the manner 2 the matter In the manner 3 things are required 1 Perseuerance 2 Watchfulnesse 3 Thankfulnesse v. 2. In the matter consider 1 the persons for whom Verse 3. 4. Praying also for vs 2 the things for which that God may open c. These things are 1 briefly laid downe that God would open to vs a dore of vtterance or 2 more fully explicated 1 By the subiect to speake the mysterie of Christ 2. By a reason For which I am in bands 3. By the end That I may vtter it as becommeth mee to speake verse 3.4 Wisdome of conuersation is propounded with limitation to the respect of some person viz. them that Verse 6 are without verse 6. In that part that concernes gracious communication there are two things 1. The precept Let your speech c. 2. The end of the precept that ye may know how c. In the precept note first the properties of speech 1. gracious 2. powdred with salt secondly the continuance viz. alwayes Thus of the exhortation The salutation followes from v. 7. to the end where obserue 1. a narration as an entrance 2. The salutations themselues Verse 7. 8. The narration is in verse 7.8.9 and it concernes first Tichicus v. 7.8 and Onesimus v. 9. Concerning Tichicus there are two things First his praises with relation to all Christians a beloued brother or to Christ a faithfull minister or to Paul a fellow-seruant Secondly the end of his mission which is threefold First to declare Pauls estate Secondly to know their estate Thirdly to comfort their hearts Verse 9 Concerning Onesimus there is likewise first his praises in relation to all so he is a brother faithfull beloued relation to them he is one of them Secondly the end of his mission is to make knowne c. v. 9. Verse 10 The salutions follow and they are first signified secondly required the signified salutations are from verse 10. to 15. the other from verse 15. to the end The salutations signified are from six men three of them Iewes viz. Aristarchus Marcus and Iesus v 10.11 and three Gentiles Epaphras Lucas Demas v. 12.13.14 Verse 11 The Iewes are described first by their names secondly by their country they were of the circumcision thirdly by their praises so for what they were to the whole Church labourers fellow-workers to the kingdome of God or to Paul and so they were to his consolation v. 11. The salutations of the Gentiles follow whereof the Verse 13 first is of Epaphras who is described first by his office a seruant of Christ secondly by his relation to them hee is one of you thirdly by his loue to them shewed by his striuing in praier for them fourthly by his zeale not onely for them but the neighbour Churches vers 13. Thus of the salutations signified The salutations Verse 15. 16. required follow and those are either particular verse 15 16 17. or generall verse 18. The particular salutations concerne either the Laodiceans Verse 17 verse 15 16. or the Colossian Preacher who is not only saluted but exhorted verse 17. The generall salutation hath in it first a signe The Verse 18 salutation by the hand of me PAVL Secondly a request remember my bands Thirdly a loue Grace be with you Amen verse 18. THE METAPHRASE vpon the fourth Chapter VERSE 1. YE masters do that vvhich is iust and equall vnto your seruants knovving that ye haue also a Master in heauen MAsters also must doe that which is iust vnto their seruants both for their soules and for their bodies also in diet wages or correction and that which is equall both while they stay with them in allowance of recreation and respect of their weaknesse and sicknesse and when they goe from them not to let them goe away emptie knowing that they themselues are seruants vnto GOD who is in heauen and will call them to accounts Vers 2. Continue in praier and vvatch in the same vvith thanksgiuing To conclude I returne againe to all sorts of Christians and exhort them to three things principally the first is about praier the second is about their carriage the third about their speeches For their praiers there are three things exceeding necessary perseuerance and Christian watchfulnesse and thankesgiuing for the graces and blessings they doe receiue Vers 3. Praying also for vs that God may open vnto vs the doore of vtterance to speake the mysterie of Christ vvherefore I am also in bonds Vers 4. That I may vtter it as it becommeth me to speake Remembring vs also in their praiers that GOD would open vnto vs a doore of vtterance with libertie courage power and good successe to breake open the mysterie of the Gospell of CHRIST for which I am now in prison That I may so speake of those dreadfull secrets that I no way derogate from the maiestie of them or that trust that is committed to me or expected from me Thus of what I would specially commend to you about praier Now for your carriage Verse 5. Walke vvisely tovvards them that are vvithout and redeeme the time I would haue you especially looke to your selues in respect of your behauiour before or amongst the wicked who are not of GODS familie and strangers from the life of GOD it were an admirable thing to carry your selues in a wise and discreet manner towards them Hence and by all other wayes shewing your selâ—â— to be skilfull Marchants in redeeming the time which hath beene lost Vers 6. Let your speech bee gracious alvvaies and poudred vvith salt that yee may knovv hovv to ansvver euery man Vers 7. All my state shall Tichicus declare vnto you vvho is a beloued brother and faithfull Minister and fellovv seruant in the Lord. Vers 8. Whom I haue sent vnto you for the same purpose that hee might knovv your estate and comfort your hearts Vers 9. With Onesimus a faithfull and beloued brother vvho is one of you they shall make knovvne vnto you all things vvhich are done here Ver. 10. Aristarchus my prison-fellovv saluteth you and Marcus Barnabas sisters sonne touching vvhom yee receiued coÌ„mandements If he come vnto you receiue him Vers 11. And Iesus
of things so as we must first prouide for heauen and then for the earth first learne to die and then to liue first serue God and then our selues and other men first care for the soule and then for the body first seeke the kingdome of God and the righteousnesse thereof and then outward things 2. It hath in it a carefull attendance to our calling with diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constancie and patience 1 Cor. 7.17 1 Thess 4.11.12 2 Thess 3.6.11 To walke inordinately is to walke vnwisely 2. To walke wisely is to walke speedily walke in the light while you haue the light lose no opportunitie delay no worke in haruest Ioh. 12.35 3. To walke wisely is to walke vprightly and that for matter in the newnesse of life Rom. 6.4 and for manner exactly precisely circumspectly Ephes 5.15.16 4. To walke wisely is to walke surely and he walkes surely Hee vvalkes surely that obserues 5. rules 1. That will liue where he may haue meanes for his soule as well as his bodie he will not liue in darknesse but desires to be where he may haue the greatest light 2. That makes the word the rule of his actions and is sure of warrant from the Scripture for what hee doth Deut. 4.5.6 This is to walke in the Law Psal 119.1 according to the rule Gal. 6.16 3. That will not liue vnder any knowne threatning will not venture to goe on with wrath hanging ouer his head hee is none of those fooles that will not vnderstand though the foundations of the earth be moued Psal 82.5 4. That walkes by faith and not by sight 2 Cor. 5.7 trusts not in things that may be seene which are mutable but labours to be clothed with the garments of Christs righteousnesse hee walkes not wisely that walkes nakedly Reuel 16.15 And for manner of assurance hee that is a wise man when hee sees how carefull the men of the world are to make euery thing sure and what stirres there are for certainties in the things of the earth he will not rest in probabilities for his soule or in common hopes or presumptions but will striue by all meanes to make his calling and election sure hee will not be lead in a fooles paradise and stand to the venture of his soule vpon carnall coniectures Pro. 24.5 5. That walkes in the way of the least and not of the most hee will not be lead by the example of the multitude or frame his life according to the commonest opinions c. 2 Cor. 12.15 Phil. 3.16 Thus of wisdome of conuersation in the generall here it is limited to conuersing with one sort of men viz. those that are without Towards them that are without Without are first all Infidels Who are vvithout that liue without the Church of Christ 2. All Hypocrites that minde nothing but the gilding of the outside 3. All wicked men in generall that liue without God without Christ without hope in the world 1 Cor. 5.12.13 Luke 13.25 Reuel 22.15 Here are two things I will but briefly touch 1. That a Christian should be more carefull how he behaues himselfe before wicked men then before godly men 2. It is to be noted that he saith not with them but towards them Note it is one thing to walke with them and another thing to walke towards them the one notes a voluntary consorting with them this the Apostle allowes not the other notes a behauiour that is well framed when through necessitie and calling we must haue to doe with them But the maine thing is The rules of conuersing in respect of vvicked men what wee must doe that wee may carry our selues iustly towards wicked men That this may be distinctly vnderstood wicked men may be two wayes considered first as spectators of our conuersation secondly as parties in conuersing As they are spectators and obserue vs there are 4. things which in godly discretion we should make to shine before them 1. All good faithfulnesse in our calling 1 Thess 4.11.12 1 Tim. 6.1 2. All humble subiection to those in authoritie shewing all meekenesse to all men Tit. 3.1.2 3. A mortified course of liuing the Gentiles will say of such they are the seed of the blessed of the Lord Isay 61.9 4. Concord and holy loue amongst our selues doing all things without reasonings and murmurings Phil. 2.15.19 As they are parties in conuersing they are two wayes to be considered 1. As they are euill men but not iniurious and euill to vs. 2. As they are both euill men and iniurious to vs. Towards the first sort our wisdome of conuersation must be shewed 1. In the due obseruation of the circumstances of lawfull things for all lawfull things are not to be done at all times and in all companies and in all manners indiscretion herein doth much harme euery where 2. In the skilfull applying of our selues to winne them making vse of all opportunities and speaking to them with all reuerence deliberation compassion instance c. as may become the maiestie of Gods truth and ordinances 3. In the shunning of conceitednesse peruersenesse frowardnesse and such like things as doe maruellously prouoke a carnall minde but approue our selues in all meeknesse of wisdome It is a great wisdome in the vse of our knowledge to expresse a constant meeknesse Iam. 3.13 4. In auoiding euill 1. to them 2. to our selues To walke wisely in auoiding euils to them is to be carefull that we put no stumbling blocke before the blinde but cut off all occasions of reproaching or blaspheming In auoiding euill to our selues by them we must looke to three things 1. That we be not infected or defiled by their company either by needlesse presence or by any kinde of consent to or approbation of their euils 2. That we be not beguiled by committing our selues to them and trusting faire pretences Ioh. 2.24 3. That wee yeeld not to them to satisfie them in the least sinne for t is not yeelding will draw them but a pure conuersation with feare 1 Pet. 3.12 Towards the second sort of wicked men viz. those that are euill and are or are like to be iniurious to vs our wisdome of conuersation lieth in two things 1. In a wise demeaning of our selues when they doe wrong or persecute vs shewing all firmnesse and vndaunted constancie patience reuerence meekenesse clemencie and good conscience 1 Pet. 3.13.14.15.16 2. In a discreet preuention of our owne trouble as neere as wee can This wisdome Iacob shewed in his dealing with his brother Esau when hee came out against him with foure hundred men Gen. 32. And Samuel when hee went to anoint Dauid 1 Sam. 16. And Hushai when he saluted Absolon 2 Sam. 26.15 And our Sauiour Christ when he answered the tempting dilemmaes of the malicious Iewes And Paul in his answer to the people about the high Priest Act. 23.4 And when in the mutinie hee cried out hee was a Pharisie Act. 23.6 It is noted as a