King so graced with mentall endowments a great Potentate and most Christian King if God had given us one though of obscure parentage it had beene a blessing but much obscured even by this circumstance So if that noble quality of the person ruling hath this force in earthly States what a thing is this that we have one annointed over us who is God over all Now as this increaseth our happinesse and is matter of thanksgiving So it must augment in us all reverence and dutie all holy confidence of obtaining good of getting aid and deliverance against and out of all evils We see the more excellent the gifts are as the strength wisdome of our King the more awfully they are respected the more obsequious we are to them the more confidently we promise our selves all things under their regiment Looke at Salomon one part of wisedome made feare fall on all Israel see their subjection though he taxed them heavily yet none durst quitch against him What shall we be to our God who in his abasement was greater than all Salomons This shall suffice to have observed out of the scope Now for the words themselves 1 For the opening of them 2 The deductions or use of them 1 He is said to be an Image but coessentiall with God the Father whose Image he is 2 He is that is Christ whole CHRIST God and man is said to be this Image of the invisible GOD and that not onely as invisible GOD with the Father but as man visible But this must bee warily understood not that CHRIST man hath qualities of other nature than wee have for more and lesse change not the kinde but because the man is taken into personall union with God the Son So that this man secundum Esse personale is God 3 It is to be marked of what he is the Image not of the personall difference in the Father but of the invisible God-head common to the Son with the Father as the childe is the image of his parent not in regard of the characteristicall property which his father and every one hath in singular to themselves but in respect of the same substance and nature derived by generation from the Father Look Heb. 1.3 Character Personae and that derived by generation from the Father We may learne to see the reason of that truth which our Saviour uttereth to Philip Vse 1 Philip Hee that seeth mee seeth the Father This teacheth us how wee must come into the knowledge of God invisible Vse 2 even by looking unto this visible Image of IESUS CHRIST our LORD Cast thy eyes to that nature of thine thou seest not onely where God is but that which personally is God if one had seene where the HOLY GHOST was and a figure with which Hee did extraordinarily and temporarily testifie His presence yet he should not have seene the HOLY GHOST because the Dove was not so taken in one Person with the HOLY GHOST but this humane nature is taken into fellowship of Person with GOD and so is become GOD. He that seeth this or that body hee seeth the man though he seeth not the spirituall nature in man because he seeth that visible nature which is a part and belongeth to the person of man So who so seeth this visible nature of God the Son may be said to see God though he see not the invisible Godhead because he seeth the nature which is joyned in unity of Person with God 2. By looking at the divine workes which this man wrought we come to conceive of the God-head in this Person as in His giving sight to the blinde raising the dead stilling the Sea I come to see that He is Almighty a quickening Spirit Setting before me that which He speaketh of Himselfe Vse 3 as in a glasse I see a reflected Image with the eye of my minde thus Moses by Faith saw the invisible God Considering such sentences who commeth downe from heaven but the Sonne of man which is in heaven Ioh. 3. I see an omnipotent nature I am the resurrection and the life When He knew their thoughts Lord thou knowest all things who can subdue all things to Himselfe In these and such like sentences let mee see the Image of an All-knowing Omnipotent Life-giving Nature Now thus seeing CHRIST in regard of both Natures I come to see the Father who hath the selfe-same Nature and the Spirit for in this Sonne is the Father and the Father in Him in the Sonne and Father is the Spirit and they in the Spirit This shewes us the grosse idolatry of the Papists Vse 2 who looke at Images of wood and stone at pictures of old men leaving this lively Coessentiall Image that is painted before us in the Gospell This is an introduction to us how wee may come to know the Father and Spirit get CHRIST Vse 3 know Him and thou knowest all The second Person onely is incarnate but the three Persons are all made manifest in that flesh with which the second Person is coupled For the selfe-same divine Nature of the second is the Nature of both the other also We say of a childe like his parent Doe you see this boy you see his father he resembles him up and downe But if thou seest this Sonne then thou feest the Father and Spirit for they are in Him as if wee could suppose three Persons all subsisting in one onely soule and body he that should see the one should see the other for the same soule and body which one hath the other two have also Now followeth his description in regard of that respect He hath to the Creature set downe in this Verse Hee is the first begotten of every creature Secondly Hee is proved both to be the Coessentiall Image of God and first begotten of the Creature by three arguments 1 His creating all Creatures 2 His antiquity and being before all Creatures 3 His susteining all Creatures But these words are doubtfull Two principall constructions are these the one that these words note Christs eternity begotten before all Creatures of the Father by eternall generation Secondly these words may signifie Him to be Heire of the Creatures the Lord of them by a metonymie of the subject for the adjunct the right of inheritance and dominion belonging by God's Law to the first begotten and this I take to be the true meaning for these reasons 1. CHRIST's eternall existence before all Creatures is laid downe in the next Verse save one in plaine words 2. The Holy Ghost construeth this being the first begotten as having this annexed the preeminence over other 3. Hebr. 1.2 Hee is said to be made heire of all things and this followeth For by Him all things were created as a reason both of His being the naturall Son of God with God and true Heire as here the same words are set downe to prove Him the Essentiall Image or naturall Sonne and the first begotten that He is Heire or Lord of all the
especially seeing God hath so disposed that the speech of the Minister reacheth to every one in the assembly being within compasse of hearing as sufficiently and effectually as if there were but one person standing before him so as every one may reape as much profit as if GOD and His Minister respected none but him The end of his Ministery was to fulfill the Word of God that is to accomplish the promise of God made concerning the exhibiting of CHRIST and the calling of the Gentiles which God fulfilled by sending the Apostles to preach CHRIST unto the Gentiles Looke Rom. 1.1 5. and Rom. 16.25 26. In regard hereof the Apostles are said to have entered upon the Prophets labours Ioh 4 37 38. and to have reaped that which they sowed because they were sent to performe and publish the performance of the things which God hath promised by the mouths of His Prophets Hereby then we learne That the Ministery especially of the Apostles and consequently of Pastors and Teachers in a proportion is appointed of God not onely to deliver and publish the promises of God but by their ministery to performe and fulfill them Which serveth greatly to commend our Ministery above the Ministery of the Prophets Vse 1 Which maketh the people more inexcusable if they profit not by it and secondly the Ministers more guilty if we strive not to adorne so excellent a ministery It may serve to confirme mens faith in the promises not yet performed which we preach and publish Vse 2 seeing we preach and by preaching fulfill many of Gods promises made by the Prophets in their times For who will not easily be induced to believe a second promise when his eyes doe see the former performed VERSE 26. Even the mystery which hath been hidde from ages and from generations but now is made manifest in His Saints THis Word of God that is the Gospell he commendeth by the quality of it calling it a Mystery as he doth also Rom. 16.25 Ephes 3.9 which is a word borrowed from the superstition of the heathen specially the Aegyptians whose religion was called a mystery and a secret because their religion was kept hidden from the people and was knowne only to themselves being expressed by pictures of birds and beasts so as the people might not understand it wherein the Papists agree well with them who would not have the people acquainted with their religion but to depend upon their Teachers Observe hence Obs The Gospell is a mystery that cannot bee attained to by any wit or learning of man All the Philosophers and wisest men of profoundest learning were never able to discover these mysteries of the Gospell they are such secrets as could never enter into the heart of any man to conceive 1 Tim. 3.16 Great is the mystery of godlinesse God manifested in the flesh To know the Fatherly nature good will and mercy of God in CHRIST to know the eternall purpose and counsell of God to save us and bring us to glory us I say that are by nature sinners rebels to His Majesty for us to be reconciled to God here was a mystery to the world beyond all apprehension of men and Angels that Christ should be borne of a Virgin that the eternall Sonne of God the Lord of life should suffer death and be raised up againe by His own infinite power that we should be justified by the righteousnesse of another that these bodies after a dissolution to dust should be raised up in their numericall parts and live againe with God in glory c. Well may we understand these glorious and transcendent mysteries but we cannot possibly comprehend nor conceive them but cry out ô the depth of the wisedome of God c. Now the Gospell may be called a mystery in three regards 1 Absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know if a thing within my mind be such that no creature can know it further then I make it knowne none knoweth the things in man but the spirit of men how great a deepe and secret is that which is within God Himselfe Thus it ceased to be a Mystery when GOD did first reveile it 2 But yet a Mystery still in regard of the spare revelation and small number of those to whom it is made manifest For a thing is not onely hid while I keepe it in my selfe but while I shew it only to some few persons more neere me it is a secret matter still If the King acquaint some two or three of his most neere favorites with a secret it remayneth hidde still and a secret in comparison of things commonly knowne Thus was the Gospell a mystery when it was made knowne to the people of the Iewes onely but continued no longer a mystery in this sense when now it was notoriously published to all nations 3 The Gospell is still a mystery when it is now divulged in regard of those whose eyes are not opened to see it and their eares boared to attend to it as newes so common every where that they are no newes are still secret to such who being deafe have never heard of them thus it is at this day a hidden riddle to many Christians by outward profession No mervaile then to see so many men Vse 1 yea so many wise and learned men ignorant and erring concerning the Doctrine of the Gospell it is not every mans case to understand a mystery untill the spirit of the Lord come there is a vayle over our eyes that we cannot possibly discerne the wisedome of God Saint Paul was quicke sighted no Cyclop that held the truth in unrighteousnesse but in all the learning of the Pharisees very exact yet he could not discerne these matters till the Lord pulled downe the scales from his eyes and shined to his heart with a glorious light from heaven We see what we must impute our not profitting unto Vse 2 even this that we have not gotten the eye-bright of the Spirit wherewith our eyes should be cleered we doe many like the Woman who going to bed seeing and in the night taken blind waking in the morning complained of the Curtaines So we not discerning of our spirituall blindnesse we complaine of the Curtaine strange manner of teaching obscure speaking perplexed sentences I know not what in the Teacher when in truth the fault is neerer home we are too much in our owne light not knowing our selves for the points of the Gospell are not darke in themselves but that they light into the hands of such darke expositors as we are in whom is nothing but darkenesse so that we had neede to pray with David Lord open mine eyes Psal 119. that I may see the wonders of thy Law We see what great cause we have to mervaile at the goodnesse of God towards us who hath vouchsafed to reveile this blessed mystery unto us Of this mystery hee saith that it
supremum numen Yet the Councell of Laodicea condemned it in them and what did the King in Daniel require to be esteemed the highest GOD No but to have a divine worship more than humane which yet Daniel would rather dye than yeeld unto Religious worship is not capable of subdivisions as but one GOD so but one religious worship all other worship is Charitatis as Saint Augustine saith not Servitutis such as we worship one another with not religious Saint Augustine doth not distinguish religious worship into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two kindes of it but worship in generall into religious every degree whereof is Latria and into humane which he calleth Dulia Servitus corporis non animae such as subjects give their Prince servants their masters who are over them but according to the flesh therefore can have but an externall worship done to them In the second place Vse 2 let us not religiously adore any Creatures Revel 19.10 the most excellent are but our fellow servants If any subjects doe looke at some noble personage about the King with honour and acclamation a little more than usuall though farre lesse than that the King receiveth is it not derogatory to the highest Majesty Even so we cannot enter the least degree of honour above that which is civill due to fellow Citizens with us but so much as is above proveth detracted from the LORD's glory to whom all religious worship entirely belongeth Intruding into these things he hath not seene This hath the force of an argument Hee that voucheth matters hee hath no knowledge in you are not to passe for such a ones sentence But these doe so Obs then Doct. What is the property of a false deceiver to speake that he hath not certainely knowne The Apostles of Christ they often interlace this as a circumstance winning credit and testifying their fidelity The things wee have seene doe wee shew unto you Thus Saint Iohn in his first Epistle Chap. 1.1 So Saint Peter ◠Pet. 1.20 Yea our SAVIOUR telleth them that he spake nothing but what he had seene and heard from the Father So all the servants of GOD testifie nothing which they doe not by faith discerne in the Word of GOD. But false teachers will broach the speculation of their owne braines tell things as CHRIST speaketh in their owne name which they have not received and learned from GOD But as thus it is generally erred of false teachers So they then runne into this fault principally when through curiosity and metaphysicall speculation they will runne into descants of their owne imagination in nice points not contenting themselves to be wise within those bounds which God hath revealed in His Word To which vice the Popish schoole is exceedingly addicted for what hidden point of the divine Trinity have they not determined What things about offices gifts order of Angels have they expressed as if they had been amongst them as they are called Scraphicall and Angelicall What is in Heaven or Hell that they have not particularized I so farre as to set downe the smells the dinnes the nature of the fire as if they had come thence locally But you will say Object when may we know that a man speaketh things he hath not knowne nor seene When he voucheth any thing in GOD's truth or worship Answ any matter of beliefe or practice without the Word of GOD for then he is and needs must be in the darknesse of his owne naturall reason which discerneth not things spiritually perceived As these vouched a point of worship which GOD's Word had not taught As no man knoweth what is in another Countrey unlesse hee goe to it or have true information from it So no man can tell what is in Heaven till GOD take him thither or send word hither to informe us for here is no third Not to let ungrounded subtilties dazle our eyes Vse 1 seeing the truth is they have no being but in the phantasie of those who imagine them Let us be wise Vse 2 not so much to looke what is said by false teachers as to consider how they prove it Let us take heed of this arrogancie in God's matters Vse 3 and not speake that we have not seene by faith in His Word Not that we may not speake things which wee know but weakely but wee must not speake any thing which in some measure wee have not warrant for from the truth of God for Saint Iohn preached of CHRIST when he knew Him not so fully as afterward he did Passed up by his fleshly minde Obs What is the cause of vouching Doct. yea of diving into hid things viz. Pride Let none be high minded let none be wise above that which is written But one may aske in what standeth this Pride Answ In leaving the direction of GOD's Word and following the dictamen or suggestion of our owne reason How doth he condemne himselfe that taketh upon him being a novice to make conclusions of an art he never entered And what a Pride is it for some ignorant schollar to put by the direction of his Tutor or Schoole-master So for us in these things which are onely taught of God not to respect the Lectures read to us in His Word or by His Vshers in whom He teacheth for us who are borne altogether rude and ignorant of the Kingdome of heaven that is as ignorant of saving knowledge in heavenly matters as any beast is in civill affaires for us to set downe determinations beyond our element VERSE 19. And not holding the head from which all the bodie by joynts and bands having nourishment ministred and knit together encreaseth with the encrease of GOD. NOw he commeth to the third Argument Such as hold not CHRIST the Head you are not to stand upon their condemning of you These that teach you worship of Angels hold not Him who is sufficient for all the body of His Church Ergo. The verse containes two things 1 The state of these Sect-masters in as much as they did not hold CHRIST 2 The description of CHRIST our Head from His efficacie in all His members In which three things are set downe 1 What groweth in CHRIST the Head viz. the whole body 2 How it commeth to grow viz. being furnished and coupled by joynts and ligaments unto the Head 3 The growth it selfe groweth with the encrease of GOD. Before we enter the verse observe thus much That looking to the Creatures for helpe and grace Doctr. doth make us fall from CHRIST Such as are worshippers of Angells hold not CHRIST if saith Saint Paul ye will be justified by your owne working CHRIST will profit you nothing He is dead in vayne And this is most true in the Roman Church where amongst Saints and Angells CHRIST can have little roome little respect in comparison It is with faith and religious service so that they cannot be lent unto any other but they are made one with it and are
at a thing wee are able to deserve by our working but as at a free gift of inheritance which GOD will give us out of his Fatherly mercy to looke at it as deserved wages maketh a mercenary servant to eye it as a Patrimony given of grace maketh a Child-like and free obedience Though therefore we have not the thought of merit yet we have this benefit by our heavenly inheritance that it is a motive to us inviting to all duty We see hence what maketh such cold working and cold devotion amongst men even this Vse 1 we see not the rich recompence which GOD will give those things of Grace did wee see that GOD will for earthly things give us heavenly wee would part with them and count that dearely sold that were so given did we see the harvest of Glory how would we willingly abide the sweate all the day long No men thinke though they will not say so that it is in vaine to serve the Almighty what profit is there We see how we may provoke our selves to suffer and doe the Lords pleasure Vse 2 looke at this gracious reward It is not a dead work to serve God we are al for what wil you give me as Peter said Lord what shall we have that have left all to follow thee If thou beest all for what shalt thou have see these hopes of eternall Glory which GOD will give thee None payeth better wages none like to thy GOD. I know worldly men thinke a bird in hand better then many in the wood that they may have in hand they onely care for like prophane Esau esteeming a messe of pottage forth with better then a Birthright but the wise hearted will looke at the time to come and esteeme a good thing though in reversion better then of a present trifle Layd up for you in heaven Obser Where our riches of glory are kept for us in the heavens Obs 2 Not in the region of the ayre where birds fly called the heaven sometimes nor in the starry firmament but in a place above all these aspectable heavens called the highest heavens Ephes 4. Hebt 11. whither CHRIST ascended Our substance our best and most enduring wealth is in heaven 1 Pet. 1.4 Our inheritance we hope for is rest in the heavens for us and that fitly for where should our house and land and treasure our whole patrimony be but where our Country is where our Father dwelleth now GOD is our Father and he dwelleth in heaven which is our owne Country who are here but Pilgrims for a season Againe what is this hope but the glorious life we looke for Now where should the life of the branches of a Tree be kept but where the roote is So where should our glorious life be hidde but where CHRIST the roote of us all is with him yea this is most meet and behoofefull for us If an English man should sojourne in France a while and had great treasure to receive would he not choose rather to have it payd him at the Exchange in his owne Country then to have it there farre from his home and stand to the hazard of transporting of it So it fareth with us it is safer that our wealth should be paid us in heaven our own Country then here where we are but strangers wayfaring for a season To make us see how safe our heavenly treasure is Vse 1 it is where the Divell cannot come as you have it in the parable of Dives and Lazarus if we have worldly wealth we count it a great benefit to have sure custody for it where the rust cannot eate it nor thiefe digge through and steale it now there is no feare of that being safe which is kept in heaven This must make us heauenly minded Vse 2 rich mens mindes are all on their Coffers and Counting houses where the treasure is there will the heart be also So if we have wealth in heaven let us Converse in heaven Our conversation is in heaven This is a comfort against all present necessities which the Saints know Vse 3 though an heire know much hardship yet this doth stay him up well thinkes he I shall come to my lands one day Children will weare homely cloathes more contentedly when they thinke they have better layed up in their Mothers Chests Whereof you have heard Obser What bringeth us to be possessed of those hopes Obs 3 hearing of them by the Gospell that is by the glad tydings of them which GOD doth send us by his messengers our Saviour Iesus Christ hath brought life and immortality by the Gospell 2 Tim. 1.10 For looke as we cannot know what is done in France till some come over thence and tell us the newes there So we cannot know what is done in heaven till GOD send down the newes of it unto us for the Gospell is nothing but newes from heaven touching righteousnesse and life eternall through faith in Christ Iesus And as when things are lost we cannot come by them till we have word from the Crier or others that they are found So our life which we have all quite lost by nature we cannot get it againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till GOD by his * Cryers Preachers send us word of it To stirre up our attention to this word which discovereth such wealth Vse 1 if one can tell us of some rich purchase at a cheape rate of some gainefull bargaine how readily will we heare on that side The Gospell telleth us of all blessednesse in this life and that to come through faith the unsearchable riches of Christ to which all the wealth in India is but drosse and dunge Eph. 3.8 all this is reveiled in the Gospell It sheweth us how we should love the Gospell if a man tell us tydings of a horse strayed we thinke our selves beholding to him But this telleth us newes of such heavenly things as never eye saw nor eart hath heard nor never entred into the heart of man to conceive In the word of truth Obser lastly from this verse Obs 4 How infallible and certaine all the promises of the Gospell are they are a true word The Gospell is called sometimes by generall names as Law Testimony Doctrine c. Sometimes from the efficient the Gospell of GOD Sometime from the property a wholesome word a word of truth The thinges we speake of are not yea and nay but Amen constant and true This is a true saying and worthy of all acceptation 1 Tim. 1 For the Gospell is His Word who cannot lie whose Knowledge Workes and Words are all true Qu. But why is this called the Word of truth when all the Word of God is true purer then silver seven times refined Answ Because this is the most principall part of Gods Word and therefore the common property of the Word is given it by a kinde of excellency as we call the plague the sicknesse not that a headache is not a sicknesse
though in the accessory of degrees it shall be otherwise We inherit partly Re partly Spe. This inheritance is a glorious life or condition which to all the heires of it is here begun in the Resurrection is perfected That which is begun is the life of grace which is given us from CHRIST our Head from what time wee truely beleeve on Him with so much right in the creature as maketh for GOD's glory and our soules health Now for the perfection of glory and Lordship over all the creatures this in some sort we have in other regard we have not First in our Head we are seised of this CHRIST GOD and man our Head as man is in heaven infinitely glorious Lord over all the creatures Secondly we have this presently in regard of right to it though we have not right in it as an heire in nonage ward to the King he hath presently right to all his lands though till one and twenty they come not into his hand So wee have right presently to the whole state which is given us though we shall not come to it till the comming of CHRIST Glory is here begun though perfected hereafter And truly so it is we are the sons of GOD though it appeare not what we shall be 1 Ioh. 3.1 whom GOD hath justified those He hath glorified Rom. 8. that is hath given them the first fruits of the Spirit of glory in their sanctification Even as parents doe sometime trust their children while they yet live with some pensions stockes of money as part of their patrimony trying how they will husband it and reserving their full inheritance to be given hereafter whether we looke at the title or state of our inheritance in part we have it the Spirit of Sons is sent into our hearts the title of children confirmed to us What is it to have the inheritance of a Baron But to have the title with the lands this should more comfort us we love in earthly things to have something downe in hand Thirdly we have the things themselves present to our faith which is the evidence of things not seene With the Saints Observe hence Observ Who they are that are inherit ours in this glorious inheritance Saints If you aske me why we have this inheritance I will tell you it is GOD's free gift for CHRIST His sake the naturall Son and Heire on whom we beleeve But if you aske not why wee have but who shall have then I tell you the holy man onely Looke Act. 20. 32. Matth. 5. and Act. 26.18.1 Thess 1.10 No uncleane thing shall enter into GOD's kingdome The Pure in heart shall see GOD. Will a wise man leave his estate to one whom hee seeth to be of lewd qualities Shall GOD part these heavenly riches to prophane miscreants covetous earth-wormes No. Againe this inheritance is called a Crowne of righteousnesse though it be not deserved by our righteousnesse yet it is a recompence which GOD of grace giveth to righteousnesse onely Wherefore this putteth in a caution against all those that are children of this world Vse 1 not holy like their heavenly Father but loving covetousnesse lusts pride c. Doe you looke for an inheritance Will a man give a childes part from amongst his wife and children to base broods of some harlot or of his sworne enemie Shall GOD give you inheritance with his children who have amity and are the brood of the world an old adulteresse Yee that doe live in these sinnes which are the works of the Divell and therefore are his children and here mock Saints that walke after their lusts may see that they shall have no place but in utter darknesse with the Divell and his Angels It is added in light Marke Obs What for substance and nature our inheritance is it is light For if I should speak thus to one of my children you shall be heires with my other children in my money goods lands c. I expresse the matter of my substance in which hee should be coheire with the rest Earthly men leave earthly substance But our God is a Spirit the true light dwelling in that light to which there is no accesse like as himselfe is like is the matter of his inheritance it is light We by nature are in darknesse and the shadow of death as we shall speake in the next Verse God doth make us all manner of light in Himselfe doth give us our parts even while we live here 1 Pet. 2.9 in a marvellous light Awake thou that sleepest Eph. 5.8 and stand up from the dead and CHRIST shall give thee light What light are we in Even in the light of Gods countenance which is as the Sunne to the world of spirits We are in the light of knowledge Yee are light in the Lord In the light of holinesse light of joy 1 Pet. 1. even joy of the Spirit unspeakable and glorious Object But we cannot see this light Answ Not because it is not light but because thy owle-like eyes are not able to looke against the brightnesse of it To moove us to thankefulnesse Vse that wee should ever bee brought into such an happy estate If one lay shut up in a dungeon where hee could not see any light of Sun Moone or Starres no nor have the light of a Candle allowed how joyfull would hee bee if hee should bee brought forth and set at large to behold this Sunne the heavens the face of the earth men walking and conversing on it Oh then how should we rejoyce to be drawne forth of our spirituall darkenesse wherein wee lay unable to get any saving fight of our God He. 12.23 of our Christ the mediator of Angels ministring Spirits about us of the spirits of just and holy men in the heavens of those blessed habitations and that blessed Citie whose maker is God It teacheth us Vse 2 seeing we are in the light that we must have care to walke honestly as in the day in the night we care not how we goe what we lie in but when wee walke forth in the day amongst men then wee would bee comely attyred VERSE 13. Who hath delivered us from the power of darkenesse and hath translated us into the Kingdome of his deare Son THe order followeth in which God wrought the former benefit set downe 1. From the state out of which wee were delivered 2. From the condition to which He brought us of mercy For though this followeth in the text yet it goeth before in Nature and sheweth how God did make us meete and therefore you have this first set downe Acts 26.18 First in the coherence we see Obs That none living in the state of darkenesse can be inheritors of Gods Kingdome Till wee come from under the powers and Principalities which rule in darkenesse we cannot bee heires unto God for beside that wee cannot live thrall to the Divell and be heires to God at once the matter as I shewed
of our inheritance is light Now how can a man bee altogether darkenesse and yet have light at the same instant these would make contradictions true at once Could Ioseph have beene a Prisoner clad in his base apparrell and yet have beene the second potentate in Pharaohs Kingdome No he was first brought out of prison then the King caused his old garments to be layd aside that change even rich ones should bee given him so doth GOD with us Which doth further assure the consciences of such as live in their naturall estate Vse they have no part while thus they abide in the heavenly inheritance From this that these when now they were truely converted are sayd to bee brought out of the power of darkenesse note What is our estate by nature Obs wee are under the power of the Divell the Prince of darkenesse and are in all kind of darkenesse ye were once darkenesse saith Saint Paul to the Ephesians Eph. 5. darkenesse of ignorance none understandeth none seeketh after God darknesse of lusts and ungodlinesse Tit. we by nature served lusts even as others darkenesse of condition GODs anger abideth on every one that doth not beleeve O most dreadfull Cloud yea His curse and all kinde of misery doth threaten them Temporall Princes if men rebell treasonably against them shut men up in darke dungeons where they are denyed outward comforts and live waiting their fearefull execution God is a spirit we have all rebelled against Him in the Loynes of our first Parents we lie before him guilty from the wombe God hath His spirituall darkenesse Hee giveth men into the hands of Sathan His jaylor Hee taketh away His spirituall light from them letting the Divell hide them in chaines of ignorance lusts fearefull expectation of judgement I but we feele no such thing Object Answer It is because we are all darkenesse and never saw nor heard some of us other that maketh us thinke there is no such matter those that are in hell wot there is no other heaven as wee say in the proverbe Our first parents were lesse miserable then we in this regard for they knew that the glorious light was gone from them and that their soules were in all kinde of darkenesse because they had left that lightsome and blessed condition but wee that never knew other wee thinke there is no other If men at forty yeares of judgement should be shut up in a darke dungeon they could perfectly know what a comfortable world what goodly heavens what a fruitfull earth they were deprived of Say they should get a Child in this dungeon he could not tell further then hee were told and so conceive by heare-say that there were such a matter Suppose a child that never saw other should heare nothing hee would verily thinke there were no other light hee could not imagine other estate or liberty then that which he had prooved from his birth upward So it is with us because wee are borne and bred up in Spirituall darkenesse wee thinke there is no other light To shew how none but God can helpe us Vse 1 to make us lament our miserable condition in which all of us lie by nature This also letteth us see the truth of the Doctrine Vse 2 that none but God can make us fit for our inheritance for who can pull us from the Prince of darkenesse but God alone the strong man will keepe his owne till a stronger come We must learne to lament and take to heart this miserable estate Vse 3 if we lay in some darkesome prison loaden with irons as many as we could beare committed to the custodie of some Cerberus-like keeper how would wee lament our hard fortune but to lie in such a condition wherein is no light of knowledge of GOD loaden with chaines of darkenesse hellish lusts of wrath covetousnesse pride filthinesse in the custody of the Divell himselfe this none bewaileth It must stirre us up to blesse GOD Vse 4 who are freed from this estate blessed be GOD who hath delivered us O were wee close prisoners in some noy some obscure place if one should come and set us free would we not be glad and thankefull why doe we not blesse God for this spirituall inlargement from the most woefull prison the hardest keeper most dolefull chaines and fetters that ever were felt by the sons of men Lastly What is matter of much rejoycing and praise Obs even this that GOD hath put us under the government of His CHRIST this is a benefit of GOD every way It is no small thing to live under the regiment of a gracious Prince in earth yet the good wee reape by them is bodily But what a blessing then is it to live a Subject in the Kingdome of IESUS CHRIST who saveth from all evills and giveth all good things temporall and eternall if the King should take a Traytor out of the Tower release him of his danger it were a great favour and Princelike clemency but to preferre him to a good place under Prince Charles and to make him farre greater hopes then his present preferment this were unspeakeable bounty Thus it is with us our gracious GOD hath not onely set us free from the darke holds wee were in but hath preferred us to an happie condition for the present and to most rich hopes for hereafter under His beloved Sonne The men of GOD foreseeing this it is strange to see how they provoked all the creatures even things senselesse to exultation The Lord raigneth Psa 97.1 Psal 98.7 let the earth rejoyce let the Searoare let the floods clappe their hands for the Lord is come to judge the earth that is to reigne over us The immunity from all feare of euills the abundance of all good things in the Kingdome cannot bee uttered CHRIST is the Prince of true peace Hee giveth His Subjects deliverance from the feare of all enemies of sinne death hell here is salvation Hee is the Iudge Lawgiver the King that must save us Esay 24.23 All enemies are subdued in this Kingdome here is justice against oppressors both spirituall and corporall here is store of all good things spirituall graces and corporall blessings so farre forth as is good for our salvation To provoke us in this consideration to bee more thankefull Vse 1 earthly Princes how glad are wee when GOD doth put us under them wee welcome them with all solemnities of joy wee shoote off ordnance make bondfires ring bells cast our caps up cannot stand upon any ground such is our exultation yea we blesse GOD for them doe we not keepe holy dayes in thankefull remembrance to God for their Coronations protections and we doe well they are our bucklers our peace and defence is from them they cloath us with scarlet and through them we enjoy many a pleasant thing they are the breath of our nostrels and we know that even the government of a tyrant is better then an Anarchy But if for mans government
we be thus thankefull what praise should wee offer to our God for bringing us under the Kingdome of His deare Sonne If we had some grievous Tyrant ruling over us and God should take him away and set a Prince of singular Clemency over us should not the blessing of all the kingdome come upon him for so singular a change But when he taketh the Divells iron yoaks off our necks and bringeth us under the Kingdome of that most meeke King who will not bruise a broken reed nor quench the smoaking flaxe here none in comparison is thankefull This giveth us to consider of our happy estate Vse 2 who are brought to live under Him reade Psal 72. To live in such a Kingdome were a great felicity but no more to be compared with this then the shadow with the substance What a blessing is it that we have His spirit to be a law in us good lawes in a Kingdome are no small benefit What a blessing is it that we have true peace from accusation of sinne from feare of death from disturbance which the remnants of sin doe cause before they be better mortified Say I am spiritually opposed and molested yea have great corporall enemies what a mercy is this that looking to CHRIST our King and crying for helpe we have succour they are weakened defeated scattered we are strengthened and comforted I see that I am besieged with enemies too mighty for me yea with Traytors in my owne bosome what a favour is this that we should be protected our King being such a wall and as a mighty flood about us that they cannot come neere us I want things looking to CHRIST I have supply I feare time to come looking to Him I heare it spoken This is our King Psa 48.14 Hee shall leade us to death VERSE 14. In whom we have redemption through His bloud the forgivenesse of sins NOw followeth the description to shew the excellency of this former blessing from the excellent benefit wee have by him and the worthinesse of his Person In whom in which deare Sonne and this phrase in whom noteth both the Author of the benefit next adjoyned and likewise the order or meane by which it commeth to be applyed in us viz wee being by faith in Him in whom then is through which Sonne we being set into Him by faith wee have redemption which word is taken Actively or Passively Actively for the act of CHRIST His working it Passively for the receiving of it into us or the applying of it in us that are believers so it is here as if it were said we are redeemed The force of the Word is ransomed brought forth of some miserable penall condition a price or ransome payd for us which was His bloud See Ephes 1.7 14. 1 Tim. 2.6 Who gave Himselfe a ransome for all He construeth this redemption to be Pardon of sinne freedome from all that penall condition to which wee were subject by reason of sinne For to pardon sinne is to release the punishment to which the guilt of sin doth bind us What is the singular love of our King unto us Obs 1 even such that Hee hath bought us with His bloud wee are ransomed by Him and not with silver or gold but with His pretious bloud 1 Pet. 1 18 19. If that a King should empty all his coffers and alienate all his Crowne Land to rescue his Subjects he should shew himselfe a naturall Prince but what is this to that ransome which our King hath tendered This doth let us see what cause we have of thankefulnesse for CHRIST not onely in regard of his love Vse 1 and naturall affection to us but for this great benefit which we have by Him Were we slaves in the Turkish gallies taken prisoners in the warre were we kept hard in debters hall how would we give thankes to God for such a one as should purchase our liberty with some summe of money How much more to be released from that woefull captivity in which the Divell doeth hold us through sinne and the curse of God whereof he is the executioner This letteth us see our duties towards CHRIST Vse 2 not to be young masters our owne men walking after our owne hearts but to live to Him who hath bought us dearely the Apostle Saint Peter on the same ground inferreth this exhortation For as much then as CHRIST hath suffered for us us in the flesh 1 Pet. 4.1 2. arme your selves likewise with the same minde for hee that hath suffered in the flesh hath ceased from sin that He no longer should live the rest of His time in the flesh to the lusts of men but to the will of God If men doe but small matters for us we are theirs to be commanded their servants theirs while we live to the utmost of our power but God may come from heaven take thy nature to the fellowship of His Person shed the pretious bloud of His man-hood and when He hath done all have no thankefull duty acknowledged Lastly we see hence our woefull estates by nature Vse 3 wee are bondslaves further then this our King doth set us free True it is we are like the Iewes when they were told of being set free from this thraldome we say they were never any mans servants never other then free So wee thinke we are free enough ô no beloved we are all by nature sold under ignorance under sinne under condemnation neither shall we ever come forth till this Sonne of God the truth set us free Remission of sins Observe hence Obs What is the greatest blessing which CHRIST our King doth procure us pardon of sinne great indeed binding us to be thankefull for our King We see how Kings at their Coronations when they enter upon their people they doe every way endeavour to winne their hearts testifie their princelike bounty and clemency hence come the customes of giving pardons to sundry even of capitall offences of releasing subsidies and such like dues otherwise of giving and enlarging and confirming charters to sundry places thus our Saviour that King of glory doth give a full pardon to His Subjects a generall pardon for it is sayd indefinitely none excepted that in Him we have forgivenesse of sinnes which Saint Iohn doth conster in these words the bloud of CHRIST clenseth us from all sins 1 Ioh. 1.9 originall actuall past future the most royall Charter that ever was given to the sonnes of men This is the grace promised I will be mercifull to their iniquities and remember their sinnes no more It is the justification and absolving of us sinners by God for that satisfaction or redemption which Christ tendered we are justified saith Saint Paul freely by His grace that is we are set free from our sins through Christ His redemption Rom. 3.21 Christ was made sinne that is a sacrifice or surety for sinners bearing all our sin that we might be made Gods righteousnesse righteous before God in him
Creatures Marke for explication how that He is said the first begotten of all the Creatures Israel God calleth His first begotten sending to Pharaoh to dismisse Israel His Primogenitum So Hebr. 12.33 all the elect are called the first begotten but this is spoken of them in comparison of the inferiour creatures and rest of mankinde onely 2. By participation from the first begotten who is the native Heire and for distinction is here called the first begotten or Lord of the whole Creature The thing then to be marked is Obs What a wonderfull benefit this is that we are made subjects to such a King who is the Lord of all the Creatures what can we want that are under Him who is the Heire of all things What can hurt us who are His subjects that is Lord of all the Creatures We see this doth greatly make for the subjects felicity the ample Provinces that are subject unto them It was a circumstance that made much to the dignity of Salomon's Kingdome that he should reigne from Sea to Sea But what is this to our King who is Lord and Heire of all the Creatures in heaven and earth seene and unseene All power is given mee in heaven and earth saith CHRIST God hath set CHRIST in the heavens above all Principalities and Power that is named in this world or that which is to come Wee must make use of this And first learne to be thankfull to God glad of it Vse 1 we have cause to be glad that we have a King set over us who is Lord of all the Creatures in heaven earth and hell This maketh much for our incouragement who are CHRIST's true subjects that our King is the Mighty Vse 2 having all the Creatures at command Men that came under Alexanders protection when now he was Monarch of the whole world how safe did they thinke themselves who could hurt them that had such a Protectour Hence it is that lesser States thinke themselves secure when they have gotten some mightie Potentate such as his Majesty to undertake their Protection But how safe are we that keepe close by faith to our Lord Iesus who is the first begotten even the Lord and Heire of al the Creature strong by Sea strong by Land glorious in Heaven dreadfull to the powers of darknesse So it assureth us wee shall want nothing This sheweth us whence we derive our title and estates which we have in the Creatures Vse 3 I meane our estate of inheritance for it is from Him that is the Lord of all Suppose the King had the selfe-same title in all his Countries which he hath in his Crowne-lands no man could justly hold or lay claime to any thing further than hee could shew right from the Princes grant demise c. or prove himselfe an heire to the King So it is with us first all property is in God of all things they are His owne Hee may doe with them at His pleasure 2. God the Father doth give to His naturall Son made manifest in the flesh all the Creatures making Him Lord and giving Him all judgement in heaven and earth under Himselfe 3. CHRIST the naturall Sonne and Lord doth take some out of mankinde as brethren to Himselfe and giveth them state of inheritance as who by faith on Him are become joynt heires with Him To others He giveth of His Creatures partly to testifie His patience and clemencie as the King giveth allowance to traytors in the Tower till they are to be brought to execution 2. As a temporary reward of some temporary service in them hee maketh them a grant of some portion of His creatures the world therefore hath title both in jure fori and jure poli to that they lawfully have but by the title of inheritance the Saints hold only This doth shew us how we should seeke to please our King Vse 4 we see the children of the world wise in their generation they labour to commend themselves to such as are above able to advance them and bestow temporall and spirituall dignities upon them but who seeketh to please this King this Priest who hath all promotions in His gift The Lord give us wisdome we misse not the right doore we bring not our griest to a wrong mill Lastly hence the consciences of such may be shaken Vse 5 who walke disobeying and provoking this great Lord. A fearefull thing to lift up hand against a King yet one might doe it and flying forth of his dominions recover safety But whither wilt thou fly that disobeyest Christ all the Creatures will attach thee and arrest thee of high treason for they are at His becke He is the Lord of them VERSE 16. For by Him were all things Created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or powers all things were Created by Him and for Him NOw he commeth to proove Christ both GOD and LORD and together openeth the ground of this His Title of inheritance to the Creature thus Hee that made all Creatures is no Creature but GOD blessed for ever is Lord of all Creatures but by Christ all the Creatures were made therefore He is GOD and most justly heire to all who can lay so good a claime to them 1. Then marke in generall from the coherence Obs 1 That these Creatures we see doe give testimony to that invisible GOD whom we see not these doe speake aloud that He who hath Created them is God for the worke doth argue a most Almighty and wise workeman and it is made Ier. 10.11 the effect distinguishing all false Gods from the true the Gods that have not made the heavens and the earth are no Gods If we should see faire buildings excellently contrived we would say they were excellent workemen that framed these So seeing this world the heavens the earth with the furniture of them we may well conclude Hee could not bee without a divine power that built all these things Iovis omnia plena praesentemque refert quae ibet herâ—a deum Againe these visible things have in them prints of the invisible things in God His power wisdom c. is graven in them For looke as the finest artisans who make the most curious works as watches c. They write their names in some part of them that the making and the Author be discerned So God hath written Himselfe every where in His Creatures that they might bee knowne for His workemanship and He for the workeman of them The use of this is Vse that we should learne in this frame we see and in that world of intelligences spiritual natures which we see not to acknowledge him that hath framed the booke of the Creatures though it be not so good as the Grammar of the Scripture which doth describe Him plainely yet it is a good primmer for us to spell in That as He hence prooveth Him God Obs 2 so He sheweth what just
us It followeth that are in Heaven and that are in earth visible and invisible by heavens He meaneth not onely these aspectable ones which our eyes see but those supreame ones where God His Angels and the spirits of the just abide Obs 3 Observe hence How that God hath His places Ministers attending about Him unseene and unknowne too many such things hath He which the eye of man hath not seen nor have not fully entered into mans heart We that live farre remooved from that heavenly Court we can know but little and that by hearesay onely Take some hamlet of poore subjects that live North-ward remote from the Court what doe they know of Kings Mannor houses of His Court at White-Hall of the furniture of his roomes the state of his attendance and service the solemnities of his Triumphs the manner of his going to the Parliament House we that creepe here below live in a remote place occupied in meane affaires we cannot imagine the glorious Majestie of that high Court where our God our Mediator with the Angels and spirits of the just display their glory True it is we that are truely faithfull we are come a little neerer for we are got into the Suburbs of this City we are come nigher to God in comparison of the world nigher to our Mediator we converse in heaven we are adjoyned to the innumerable multitude of Angels and spirits of the just But yet we have but the report and so a sight by faith without evident view of these things These things must teach us first Vse not to be like such who will beleeve no more then they see and are halfe Sadduces for Spirits and Angells they thinke them fancies O foole doest thou see the wind an elementary thing yet too subtle for the eye to behold doest thou see thy owne soule and yet thou feelest it yea when thou sleepest ere-while it wakeneth and is in action but the spirits of these men are incarnate the things we see are nothing to the things that are not as yet seene Wherefore in the second place this must stirre up our desire further and further to peepe into these things within the vaile and long for the sight of these things that yet are folded By nature we have a desire of knowledg which maketh us long after newes where the court is c. If one should open a piece of some rare workmanship we could not be quiet till we got the rest unfolded yea this maketh some of better abilities which dwell in the utmost parts that once in their lives they will goe up to London to see the City Court King c. How should this provoke us and checke us as sluggards who care not to see further off these most glorious workes of nature and grace which our God hath begunne to unfold that long not to see the City of GOD and our Prince His deare Sonne and with Him to make our glorious aboade To thinke of these invisible things about us must affect us with a sense of our blindnesse our God is looking with a broad eye upon us good Angels armies of them about our bed bad Angels the starres not so thicke in the firmament over our heads as they are hovering to spy their advantage ô shall not we grieve that we cannot see them should thy Father and all thy brethren stand by wouldest thou not mourne to have so sicke a sight as could not discerne them and art thou contented with such weake eyes as cannot behold thy heavenly Father thy brethren and fellow servants would it not grieve thee to be as Sampson with the Philistines thy enemies about thee and eyes out wilt thou not grieve to have innumerable evill spirits about thee not being able to perceive them pray to God to open thy eyes looke into the nature of thy owne soule that will be a good introduction if thou canst find thy owne soule at the rebound of it abstract thy selfe from sensible objects ponder things intellectuall Further it is to be marked Obs 4 That our Lord CHRIST is the Creator of all the Angels all these excellent creatures were created as the matter of heaven and earth the soule of man they were not begotten of GOD The Divell would by those Primitive monsters have broached to the disgrace of the only begotten Sonne of God though the Scripture calleth us begotten of God Iam. 1.18 in regard of our regeneration yea they were created by CHRIST who is therefore called the Lord of hoasts If He had created the inferiour things only it had not beene such an argument of His power and equality with His Father But when the most divine creatures are the workes of His hands O how glorious is He This doth greatly tend to the Majesty of our King into whose government we are translated O we admire and our eyes dazle at the lustre and pompous magnificence of earthly Kings who at their Coronations make Knights create Earles Marquesses Dukes how glorious doe we count them who can give such degrees But what are these All of them flesh What are we to these Thrones Dominions Principalities Powers Angels Archangels which our King hath created It might be asked when He made these Quest The day cannot certainly be defined Answ onely these two things are certaine 1 That they were not created before that beginning wherein GOD gave being to the whole systeme of the creature for before it nothing was that is made 2 It is certaine they were created before the second day was expired 3 By analogie of mans creation so soone as his seat was perfected it is probable that proportionably when these blesied invisible mansions were finished even on the first day that then likewise the hoasts of Angels were created The use of this here so plainly set downe Vse 1 doth let us see even in this one point the great increase of light over that which Moses affordeth in all the story of the Creation they are not expressely named their weake sights not able to endure discourse of such brightnesse but our Apostle who had beene wrapt up into the third heaven doth specifie things which under the Testament lay vailed This doth let us see with how good reason our King in regard of His humane Nature is Lord even of all the Angels Vse 2 with how good reason they are bid to adore Him they accordingly did minister to Him at His birth in His temptations at His refurrection and ascension And what a spurre should this adde to us in our obedience unto Him Shall Angels and Archangels adore Him and shall not wee bee obsequious to Him Dare poore Commons deny homage to that King to whom they see great Princes in their places doe all obeysance This giveth us security that we shall have sent us the helpe of good Angels in our necessities Vse 3 why because our King is the Creator and Lord of them He hath the command of them at His pleasure We see if the
because He doth worke them only but because He doth conserve them in us Christ doth not leave His worke when He hath made it as a Carpenter leaveth his house when it is built but that is true he speaketh Ioh. 5.17 My Father worketh hitherto and I worke That Hee did though without labour put forth His power in the preserving of all things for all things that have not being and moving of themselves but from another they cannot be nor move longer than that first cause doth preserve them in it As let us beare up a thing that cannot stand of it selfe longer than we hold it up the thing cannot but fall So take a thing that moveth not of it selfe make it move while you stirre it stirreth cease your motion it standeth still So all these things they have not being of themselves and moving of themselves but from God and therefore longer than God doth beare them up and move them they cannot consist in either Take for comparison the aire this is not light of it selfe as we see in the night yet it is inlightened by the Sunne with day-light when the Sunne therefore commeth and continueth the ayre waxeth light continueth so while it continueth and returneth to darknesse when the Sun setteth So God being the fountaine of being and motion which are not of themselves doth begin these things doth make them stand in their state and if He should totally withdraw himselfe they would returne to nothing Now this doth first much make unto the dignity of this our dread Soveraigne Vse 1 What is the glory of a King but to maintaine numbers depending on him to make King-like provision to carry after a sort their kingdomes on their backes and beare up all their Countries yea to support forren States as our dread Lady of blessed memory did the Low-countries Geneva c But if this be so full of renowne how then is He to be extolled that beareth up the whole frame of Heaven and earth and all the hoasts of them How blessed are they that have so mighty an Emperour over them This letteth us see what cause wee have to cleave unto our LORD IESUS CHRIST Vse 2 and to kisse His beloved Sonne seeing that we have our being in Him all our good is in His hand We see in what respect we have such from whom we have our maintenance who support the small matter of state we have in the world How much more should we win and keepe to us His favour that susteineth life being yea though we see Him not giveth us our lots and maintaineth our portion This strengtheneth our faith on Him touching our preservation Vse 3 Hee that upholdeth all the Creature shall he be unable or unwilling to underprop our weake soules and stablish them in every good way Saint Paul strengtheneth the weake Christian thus He shall be confirmed for God is able able indeed Shall He that carrieth up the whole world not be able to support thy poore spirit Lastly Vse 4 we must learne to acknowledge God as the upholder of the being of things the preserver and chiefe worker in all this ordinary course of Nature God maketh the Sunne to rise God raineth on the just and unjust Psal 134.7 8. For God calleth the Sunne forth Esay 46.26 And though vapours dissolved are meanes of raine yet God chiefly doth prepare and worke it in them whatsoever the second causes doe God doth it much more for these are but instruments to Him the Sithe cannot be said to cut downe grasse so properly as the Mower nor these causes to doe any thing so properly as God who doth it by them VERSE 18. And He is the head of the body the Church who is the beginning the first borne from the dead that in all things he might have the preeminence NOw he commeth to describe His Person as in relation to the Church which he setteth downe 1 Generally He is the Head of the Church 2 Particularly in regard of a particular preeminence which he had in respect of the dead with the consequent of it The first fruit and first borne of the dead that in all things He might have the preeminence First then wee see Obs that CHRIST hath not Lordship over the Creatures only but over the Church also which doth still according to the scope in the whole description intended amplifie the excellencie of His Person the Church is the Lords peculiar select treasure though all the earth bee His besides how great therefore is hee that hath not the Lords dearest possession excepted from him Secondly Obs for our selves marke hence What kinde of Head is given us of God even such a one as is God with the Father the Lord of all the Creature the Creator of Angels eternall the upholder of all the Creature He it is that is made of God the Head unto us His Church So Ephes 1.22 Who is farre above all Principalitie and power and might and dominion and every name that is named not onely in this world but also in that which is to come under whose feet all the Creature is put He is our Head given of God Which doth argue the exceeding love of the Father unto us in giving us such a mysticall Head an Head of pure gold indeed if we may allude to those words of the Spouse This must teach us to rest only upon Him as our Governour Vse 2 inward and outward as an all-sufficient store-house of all grace for us We must not supply Him with vice-ministeriall heads How needeth Hee one in His roome who is not only present but beareth up and moveth all the Creature It is true that CHRIST doth admit though present the ministery of men with Himselfe yea when Hee was in His man-hood upon the earth He did associate such as laboured under Him giving them calling but a ministeriall Vice-roy through His visible Church is a thing the Scripture nor sound Antiquitie acknowledge not But CHRIST His manhood is absent As if Kings cannot governe all their Countreyes though their Persons be at their Court onely How much more our King who is with us in Spirit where two or three are gathered in His Name Secondly there can be no ministeriall head for the work of ministery CHRIST hath bestowed not upon Popelike monachs but upon Pastors and Teachers Eph. 4.11 Againe none is able to doe these things which the nature of an head inforceth as to quicken us to governe us by internall influence which when the Papists confesse no man can doe why should they inforce an head under CHRIST as Kings have viceroyes under them for a Lord Deputy can doe what the King in person should doe but no man can doe what the Head of the Church is to doe Againe the Wife is next in authority to the Husband the Church visible is the spouse of Christ not one man but the whole Church hath all authority next to Him Is it fit the Wife should be kept
and sheweth us the favour of a most mercifull Father and in this is perfect reconciliation 2 For the second this phrase is a Synechdoche bloud is put for a bloudy death upon the Crosse and bloudy death on the Crosse doth together note the curse of the Law felt in His soule who indured it Gal. 3.13 Christ hath redeemed us from the curse of the Law when he was made a curse for us Now though Christs intercession hath His place in appeasing God and other actions yet His death is chiefely named because the force that other things have to pacify God is derived from this sacrifice which Christ the Sacrificer Himselfe offereth Againe He so often nameth bloud not to exclude inward sufferings but because this was more easily knowne being visible 2. The cursed manner in which it was shed that is how it was shed so that His soule did feele the wrath of God against sinne the curse of the Law for in these two stands the vertue and excellency of Christs Passion This Doctrine is a looking glasse to us wherein we may see the heavy displeasure of God against sin Vse 1 heavy it is which could not otherwise be reconciled sinne is good cheape men thinke yet we see it was of that haynous nature that the pardon of it could not be purchased nor obteyned but by the shedding of the dearest bloud in the heart of the Sonne of God It letteth us see CHRIST His love to us Vse 2 and to our peace It gives us to understand in what pretious account we are to have this benefit Vse 3 if we should buy a thing with a masse of money how charily would we keepe it but this and the other are bought not with silver and gold but with the pretious bloud of CHRIST Marke lastly Observ the thing in which the Fathers were reconciled to GOD it was CHRIST His bloud for what spirits were at Christs sufferings in heaven which did need reconciling to God by bloud but the sinne of the just who were dead in the faith of CHRIST to come Now as we see they by the faith on this bloud had salvation Acts 15.11 How can they be said to be reconciled to GOD by Christs sufferings Quest who were in heaven with God before He suffered This is said Answ not in regard that now the benefit was applyed in them but because now the thing was done by force wher of they had reconciliation that was now actually exhibited whereby they in former ages were taken to mercy the sins under the old Testament are said to be forgiven in Christs death Heb. 9.15 because then that was done for which they were pardoned though the pardon was given forth before 2. Because these things were now actually passed twixt God offended and God man our surety and Mediator This letteth us see how Christ hath beene in all times the onely atonement twixt God and us Vse Lastly marke hence Obs that the Fathers were in heaven before Christs ascension Psal 73. Thou guidest me by thy counsell and takest me to glory The Saints dying goe into everlasting Tabernacles now what is an everlasting mansion never to be changed but heaven VERSE 21. And you which were in times past strangers and enemies because your mindes were set in evill workes hath Hee now also reconciled NOw He commeth to set downe this benefit with application to them unto whom he wrote 1 Making way to it by remembring their former misery 2 Hee mentioneth the benefit applied in them with the manner of working it 3 Openeth the end of it 4 By way of caution adjoyneth the condition of perseverance vers 22. First then in generall from the Apostle his example note thus much That we must not onely teach in generall Obs but apply in particular the things of the Gospell* ⎠* So Saint Paul doth every where the nigher they are brought the more they affect To tell a whole Towne there are priviledges bestowed on it doth not so much move as to tell them of this or that houshold that such and such things are bestowed upon them And therefore that Sacrament which commeth nearest Take eate this is my body given for thee it is most helpefull to particular affiance Beside such is the infirmity of many of Gods Children that if like a Nurse you doe not feede them putting the meate of their soule by particular application into their mouth you may famish them at least keepe them low in this heavenly grace Againe there is such an indiligent carelesnesse that we let them hang in the ayre unlesse they be brought the nearer to us that which is sayd to every body is sayd to no body let it therefore be exemplary for our imitation 2 Marke how the Apostle doth call to their remembrance what they had formerly beene taught teaching us Obs that we must not forget our miserable condition by nature worldly advancement maketh meane ones forgotten the Priest as we speake forgetteth he was Clerke but our spirituall dignity must therefore be with bearing in mind our naturall misery 1 Co. 6.11 Such were some of you but now ye are washed c. 1 For this is a ground of meekenesse it is like the Swannes blacke foote which when we behold will humble us 2 It stirreth up holy groanes O'miserable man that I am Rom. 7.24 3 It is a good sallad and maketh Christ with His benefits taste better 4 It is a good spurre to fruitfulnesse for the time to come Rom. 6.19 As you have given your members servants unto uncleannesse and to iniquity so now give your members servants unto righteousnesse in holinesse 5 Againe it is the ground of a holy blush wherewith all must walke before God Rom. 6.21 What fruit had yee in these things whereof ye are now ashamed We must therefore heare on this side when we are told of our naturall estates Vse 1 you must not tell of your former lewd led lives in a bravery but beare them in mind and speake them when it is for edification even to glorify Gods mercy to further meekenesse and holy shame-facednesse in us Now for the particular hee sets downe their misery two wayes 1 In regard of their externall constitution you who sometimes were strangers Supply it out of the Ephes 2.12 from the Common wealth of Israel ₠that is you who sometime were not so much as members with the Church by outward profession and society Vse 2 much lesse of it as Saint Iohn saith they were amongst us but not of us therefore they went out from us 2 In regard of their more inward condition partly standing in the quality and disposition of their mind which is here set downe enemies in minde partly in conversation in evill workes in which we have set downe What is a most miserable condition viz. Obs not to be a member of Gods visible Church to be a stranger to the societies where Gods word is preached
our spirituall life 3 The manner by death 4 The end of this our reconcilement that Hee may present you holy c. that is Pure for holinesse is nothing but an universall godly purenesse then negatively by denying any remainder of spot or corruption inherent which dwelleth in us From the end marke thus much Obs That every one who is come to finde sinne forgiven in Christ shall one day be made glorious before Him This is thus gathered Christ doth reconcile us to God to this end that Hee may present us glorious before Himselfe Now either Christ must be frustrate of His purpose for which He spendeth no lesse than His bloud or else all true beleevers reconciled to God through Christ His bloud for this purpose shall obtaine this end in due season Which is so certaine that Saint Paul doubteth not to affirme according to the propheticall manner Such whom He hath justified He hath glorified because hee hath begun it in the worke of grace and will not leave till He have set them with Christ glorious in the Heavens See Ephes 5.26 27. Christ gave Himselfe for His Church that He might sanctifie and cleanse it with the washing of water by the Word that Hee might present it to Himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish If we buy a thing at a deare rate for this or that purpose will wee when the thing is bought and paid for not use it to that end it must bee because wee were not provident enough to see the best use our after-thoughts proving wiser or because some difficulty commeth betwixt us which we cannot overcome or that we are inconstant or that we did purpose it not absolutely but conditionally which condition was out of our hand in the power of another But for inconstancie impotencie or improvidence who dare ascribe them to the only wise eternall and unchangeable God Would a man with all his substance procure himselfe contracted with purpose of mariage and when he had brought it hither thus dearely leave her then and not take her to house Shall God with His bloud bring us to be contracted to Him by faith get His Fathers liking through Him and shall Hee not when the Father and all is pleased take us home to dwell with Him where He is This shall suffice to shew the truth of it Now for the manner of it Thou must know then that for good purpose it is an ancient custome that Contracts goe before mariages both to trie the constancie of the couple to encrease their mutuall desires after a certaine time thus passed they are publikely presented one before the other and the man taketh the woman home to house Thus it is with the Lord Iesus He is contracted to us but yet to trie us how we will hold to Him and because our wedding garments are but in making He stayeth till He come to Iudgement and then all being finished we shall bee presented before Him and bee taken to house even those heavenly mansions with Him for ever VERSE 23. If ye continue grounded and stablished in the faith and be not moved away from the hope of the Gospell whereof yee have heard and which hath beene preached to every creature which is under heaven whereof I Paul am a Minister THere followeth now an exhortation to perseverance delivered conditionally If yee continue c. Where first it may be demanded whether we be not reconciled to God absolutely and freely without any condition of persevering Whereunto I answer that if you looke to the cause of our reconciliation we are reconciled freely and absolutely by the bloud of Christ not by any thing in us past present or to come and our reconciliation hath alwayes perseverance joyned with it But if you looke to the proofe and triall of it whereby we know who is reconciled and who is not then reconciliation hath with it a condition of persevering and continuing that is no man is reconciled but he continueth So that perseverance is a condition not causing reconciliation but proving it Observe hence Obs Whosoever is partaker of the benefit of reconciliation by Christ must persevere founded and established c. and whosoever continueth not but is removed from the hope of the Gospell hath no portion in this reconciliation by Christ Mat. 24.13 He that continueth to the end shall be saved To him that overcommeth I will give a crowne of life Rev. 1.10 As the Israelites that desired to turne backe into Aegypt though they came out of it with joy and gladnesse never entered into the Land of Canaan yea Gen. 15.17 Lot's wife that did but looke back with a minde set upon the riches and pleasures of Sodom is left as a fearefull example unto all revolters Let us therefore cast our accounts before-hand and beware that wee bee not removed from our profession But what need we to be admonished or exhorted hereunto Object when it is certaine all that are truly reconciled shall continue for whom He loveth He loveth to the end and it is not possible that the Elect should be seduced Matth. 24. This doctrine of the certainty of our continuing Answ and this exhortation thereunto have good agreement among themselves for He that hath ordained we shall not fall away hath also appointed the meanes whereby we are kept from it whereof this exhortation is a Principall Our dayes are numbered shall we not therefore seeke to prolong our life by food and rayment or shall we therefore cast our selves into the fire or water because we cannot dye before our time God hath promised never to destroy the world againe by water but that there shall be seed-time and harvest to the end of the world shall we not therefore sow nor reape our corne When Saint Paul was in danger of shipwracke the Lord promised by an Angell Act. 27.31 That not a man among them should be lost yet when the marriners would have left the ship hee cried out except these men stay yee cannot be safe Now two things are requisite to make us continue viz. 1 A stedfast purpose of heart to cleave to God Act. 11.23 2 A diligent constant and religious use of the meanes Who so observeth these two things shall never fall contrariwise who so faileth in either of these can have little hope to persevere For first what likelihood he shall continue who hath not so much as resolved with himselfe so to doe And secondly how little worth such a resolution is without a carefull use of the meanes may appeare by the example of S. Peter who having a strong resolution not to deny CHRIST yet fell into it for want of using the meanes in a very grosse and shamefull manner And this resolution and use of the meanes is that in effect which the Apostle teacheth and requireth in the two words following where he shewes the cause and meanes
of this continuance by two comparisons The first is taken from the foundation of an house grounded or founded teaching that a wise builder first seeketh a good ground and layeth a sure foundation and there buildeth boldly and safely upon it For though the winds arise the raine falles and the flouds beat upon the house yet it falleth not Matth. 7. So must we doe in the matter of our profession Let us be sure therefore we lay a good foundation Vse let us not professe for our profit or estimation or company c. all and every of these things will surely faile us but let us so heare and learne and be mooved with that we heare and make conscience of it that if it cost us all that we have yet we never shrinke that if our Teachers themselves should faile or fall away yet wee shall stand The second is taken from a seate We must be setled and established or any thing surely seated or setled and established in any place That which is in motion or stirreth to and fro is easily mooved but we must be in our profession as men setled and established that every of us may say here I stand or rather here I sit here I am setled and established and that by the hand of God Himselfe and therefore it is impossible that any fraud or force craft or cruelty of man or Angell should remoove me hence Expressing and declaring this by the contrary he saith and be not remooved from the hope of the Gospell meaning the life and glory which the Gospell promiseth and teacheth us to hope for therby teaching Obs That they that suffer themselves to be remooved from their profession give over the hope of their salvation For what hope of life remaineth when we forsake that which quickens and gives us hope This Doctrine of the Gospell he commendeth The Gospell hath been preached thorow the World by the large extent and spreading of it affirming that it hath beene preached to every creature under heaven that is to all Nations Iewes and Gentiles and to all sorts and sexes Noble base Learned or unlearned bond or free whereof see before verse 6. Finally he addeth whereof I Paul am a Minister Obs both because he was a speciall instrument of this large spreading of the Gospell where of see Rom. 15.15 16. and that he might hereby take occasion to commend his Ministerie and labours which he doth from this place to the third verse of the next Chapter to make way for that which there he begins to speake concerning the errors crept in among them Now in that he saith he is a Minister of the Gospell which is common to all other Ministers since CHRIST His resurrection he teacheth that the matter or subject which the Ministers of Christ are to treate of and to deliver to the people is the Gospel and nothing but the Gospell and therefore not opinions and constitutions of men c. I deny not but they may lawfully publish some such things upon occasion which yet should be done very sparingly VERSE 24. Now I rejoyce 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 THe summe of this verse is this that the Apostle having answered that which might be objected concerning his sufferings commends his Ministery to the Colossians the parts are two 1 An answer to that which might be objected touching his sufferings verse 24. 2 A commendation of his ministery ver 25. Minding to commend his Ministery to them to make way to that he had to teach he first prevents that which might be objected against the same Object It might be said it seemeth strange to us that thou being servant to so great a Lord as thou hast described him to be shouldst find so hard entertainement in the world being almost in continuall afflictions This is so farre from derogating any thing from me or my Ministery Answ that contrarywise I have good cause to joy and doe rejoyce therein for thereby I make supply of the sufferings of Christ and that for the good of the Church in generall and of you particularly Wherein first observe Obs That it is no new thing for the ministers of Christ to be afflicted for the Gospells sake The Apostle was seldome in any other condition the like was the state of other Apostles and of the Prophets that were before them and of all other sanctified Ministers The Disciple is not above his Master and all that will live godly in Christ must suffer persecution then much more they that teach men so to doe yea this is so ordinary to faithfull Ministers and so usuall a companion to their faithfulnesse that a man may worthily doubt of that Ministers faithfulnesse that findeth not this entertainement in this world They are therefore men either of weake understanding Vse or of a very perverse heart who assoone as they see a Minister under persecution and trouble forthwith censure him as a busie and factious man so with the same breath they give sentence against the holy Apostles and Prophets yea and against our SAVIOUR CHRIST Himselfe It is their peevishnesse want of judgement and discretion Object c. that is the cause of their trouble There may be some such fault in some Answ yea in some measure in all but why then escaped not Saint Paul and other the Apostles and Prophets yea and CHRIST Himselfe were they peevish It is therefore some other thing that is chiefely the cause of Ministers molestations even the inveterate hatred of the old Serpent and his brood It is for instruction letting such to see they have no cause to be grieved or ashamed at their sufferings for the Gospell but to rejoyce rather Iam. 1.2 My brethren count it exceeding great joy when ye fall into divers temptations And Acts 5.41 Rejoycing that ye are counted worthy to suffer rebuke for CHRIST Indeed men ought not to be without sense of their afflictions How then shall they profit by them Indeed as they are Gods chastisements they ought to be grieved at them and humbled under them But the joy conceaved at the cause of them and the honour God vouchsafeth to us in them ought to swallow up or at least overcome that sorrow Many are the reasons why we should rejoyce in this kind of affliction But let us consider the reasons alleadged by the Apostle in this place The first is because therein he made a supply of Christs afflictions Object It seemeth then may some say that the sufferings of Christ are not sufficient but had neede to bee supplyed and patched up by our good workes doings or sufferings CHRIST and His members make but one Christ Answ 1 Cor. 12.12 and therefore that which they suffer He suffereth Acts 9.4 Saul Saul why persecutest thou Me And He will suffer in His members that He may be also glorified in them 2 Tim. 1.11 Rom. 8.17
was in the name of us all and had in it a seed-like vertue to worke the resurrection of us all Hence it commeth that we no sooner come to be in Him but the power of His resurrection is felt of us making us rise to newnesse of life 2 Cor. 5.17 In Christ all things are new Whosoever have learned CHRIST as the truth is in Him have so learned Him as they are dead to sinne the life of the old man is killed and they are alive in the life of grace For looke as a member truly by inward ligaments knit with a living head hath life in it so wee when we come to bee in Christ raysed up and living to God in life glorious we cannot but live in Him Wherefore how woefull is the state of many that professe Christ yet live in ignorance Vse know not what a resurrection meaneth are dead while they live in all kinde of fin and wantonnesse these never were in Christ but like as glasse eyes are set in the body or wooden legges which being by outward meanes joyned to it doe not receive life and sense with other members Wee never knew communion with him who is the quickning spirit if we be dead in our sins 2 Observe What it is that maketh us rise to new life Doct. viz. faith on Christ We are sayd to live by faith because after some sort it is life but most properly it bringeth life into us He that believeth hath everlasting life fully in Christ his head inchoative or imperfectly in himselfe For as in bodily death the reuniting of the soule with it doth make it rise againe and become a living body so faith as a spirituall vinculum tying God who is the soule of our soules againe unto them they which before were dead are anew quickened Thus then as an instrumentall cause of our conjunction with God in Christ who is our life it may be sayd to quicken us or rayse us up though further faith it selfe may bee conceived as a part of this life For as the soule died in falling into ignorance of God estranged from the life of GOD through ignorance in them Ephes 4.18 so comming by faith to know God it beginneth to live Ioh. 17.3 hence to know God in Christ faith being an affianced knowledg is life everlasting This then is the first thing which God worketh in us as the beginning and instrumentall cause of our other following life even as in our waking from our naturall sleepe which is a shaddow of death first the eyes open and then our senses and motions doe come fully to us in their order So in awaking from this sleepe of sin first the eye of faith lookes up to GOD and that invisible world then our life returneth more fully the spirit of God from Christ working it in us Marke then hence Vse that all such beliefes as make not new creatures are not sound faith toward CHRIST the reason is playne a true faith bringeth Christ to live in us Now as a quickning soule cannot returne into the dead body of it but there will be new life So Christ that quickning spirit cannot returne to live in a dead soule but needs it must bee raysed up Wherefore if wee feele no life but that we brought from our mothers wombe let us cast downe our selves we have not yet truly believed and we see how our faith doth not shut out good life as the Papists slander us but bringeth it forth as an effect which cannot be severed Finally Vse hence men may assure themselves of the truth of their faith if they bee renewed in life The last thing here to be noted is Doctr. That the omnipotent action of God which raysed Christ from the dead is it that begetteth faith in us Eph. 1.19 It is called the exceeding greatnesse of His power toward us which believe according to the working of His mighty power Faith is the eye of the soule by which we looke upon CHRIST it is the hand by which we receive all good from Christ Now if a man be borne blind or borne without a hand an eye that seeth but these aspectable creatures and discerneth not distinctly but things at hand a hand that cannot reach an ell or two from us yet all the world cannot supply these nor no power but His onely that created the body how much lesse then shall any power bee able to give us that eye which looketh within the vayle that hand which claspeth Christ in heaven but only the Almighty power of God But what Object doth that power that raysed Christ rayse us up Yea that power though daily continued Answ as the Lord creating Adam and Eve with the law of propagating all the race of mankind did by that power which created and coupled them after a sort make all mankinde though the Father and Son and spirit doe still worke in continuing that first power put forth So here GOD raysing Christ up in whom we all were that he might be a roote and fountayne of supernaturall life to us all that power may be sayd fitly to rayse us all Wherefore let us learne to admire and give glory to GODS power which worketh our fayth Vse 1 if we saw a man raysed from the dead ô how would we speake of such a wonderous power but this is the same that raised Christ from the dead which raiseth us to believe If we creepe up from some deadly sicknesse we tell what a power of God it was to rayse us But when our soules creepe out of darknesse and death to believe on the living God it is as nothing with us This teacheth us whither we must fly for the strengthening and susteyning of our fayth even to this power Vse 2 the same power that made all things upholdeth all things He that knoweth how all the considence of his heart is set upon himselfe and the creature how his reason and senses and his own inclination which is not quieted but in outward meanes how Sathan and the course of this world resist us in believing he cannot but confesse it is the Lords power that first brought him to it and that must keepe his faith from fayling Lastly we see hence how wide they are Vse 3 who never felt any want of such a power who thinke of fayth as a thing they have alwayes had since they came to reason Yea Papists that if GOD offer hold it in the power of man to believe when God sheweth the promise and inlighteneth the mind VERSE 13. And yee which were dead in sinnes and in the uncircumcision of your flesh hath Hee quickened together with Him forgiving you all your trespasses NOw he commeth to repeate this benefit insisting more largely upon it and first he setteth downe the state of them before they were quickened Secondly the quickning of them Thirdly the manner of the action the order in which he quickened them which standeth in a threefold antecedent in nature before
mouth and looke as demurely as a grave matrone with a face more sober than many an honester woman So falshood and vice will put on an appearance as if they were true and vertuous yea will seeme more true than truth it selfe take this example of Iewish rites was it not to have examined it by flesh and bloud more likely that they should stand still in force than be abrogated seeing God Himselfe had given them Moses the Man of GOD delivered them seeing God did so miraculously testifie to them by His answering by Vrim and Thummim seeing all ages had observed them So to carnall reason doth it not seeme more probable that to honour with sumptuous and stately Temples more glorious than Kings have in that kinde to beautifie the worship of God with pompous solemnities as all is in the Church of Rome is more pleasing to Nature than to performe all in naked simplicity without any thing to the eye glorious For even as men give poyson in wine that it drunke downe in such liquor may kill more forcibly So the Divell doth in shewes of vertue and probabilities of truth conveigh his errours that they may be taken more easily and affect us more deepely To admonish us that we be wary that no false vizards beguile us Vse wee would be loath to take a counterfeit peece of money for that which is right Let us be wise here and not judge after the eye and externall appearance all is not gold that glisters yea we must the rather arme our selves against this because we live in the last dayes wherein the outward figure and show of godlinesse is in many the power in few In will worship Observe hence Doctr. That will worship hath a plausible shew of wisdome In civill things to be able when a thing is begun to adde to it and perfect it more and more argueth a wise man So here in the matter of GOD to take up these Iewish solemnities which may further adorne and set it forth as glorious to the eye seemeth an invention of great understanding Thus the Pharisies washed pots hands would pray at corners of streets c. and who were thought wise learned holy in comparison of them But this seemeth so only for it is the hightest folly what greater folly than to charge GOD with folly But he will presume to adde to His ordinances doth say that God was not wise enough to frame the thing so perfectly as at the first it might and by his fact speaketh as much as if hee were able to mend GOD's institutions So though it seeme devotion yet it is nothing but toying superstition to put upon GOD worship he requireth not GOD infinite in wisdome is able to prescribe all things which are pleasing to Him and Hee loveth obedience better than sacrifice that whosoever goeth before Him doing things commanded that so hee may please Him doth hereby most heavily provoke Him Thus the Pharisies washing hands with a religious reference In vaine saith CHRIST you worship mee who hath required these things at your hands He that stayed the Arke ready to fall being a person not of that Tribe which was by God's institution to serve in such things how did God's anger breake out against him the bare and empty shew of wisedome and devotion are shrewd bates to beguile In humility of minde Obs Doct. That lowlinesse of minde argueth wisdome It is thus gathered these by a counterfeit humility made a shew of wisdome now the shadow of it could not make a shew of wisdome if the substance of it were not a token of wisdome yea wisdome it selfe This property Saint Iames ascribes to wisdome it hath lowlinesse accompanying her inseparably shee is gentle easie to be entreated For the wiser every man is the more he knoweth his wants and miseries which begetteth a lowly minde and when we will set a phraze on Pride wee say there goeth a proud foole noting thus much that Pride is a certaine proofe of folly by law of contraries then this is proved which we gather The Vse of it is to confute such as doe thinke it folly and basenesse of mind not to put themselves forth Vse and crow downe others As it must make us the more to love submission seeing seducers themselves are glad to counterfeit it that they may be reputed wise 2 Marke hence Doct. What is a thing false teachers will make a shew of even humility This is the sheeps fell in which they have wrapped themselves to the end they might seeme to the sheepe more lovely and so make them a prey more securely thus the Pharisies did in shew give such honour to their fore-fathers as if they had beene made of submission such praying fasting c. when they cared not for GOD's Commandements when they despised poore humble ones in comparison of themselves Thus the Papists charge us with Pride as if wee contemned Antiquity themselves professing I know not what dependencie upon their Consent as Arrius Eunomius and Dioscorus did before them Ego dogma ab electis secundum fidem Sanctis rectigradis Dei discipulis accepi Ego saith Eunomius non multorum incertas opiniones sed sanctorum in omnibus doctrinam tueor Ego Dioscorus habeo testimonia sanctorum Patrum Athanasii Gregorii Cyrilli in mult is locis The Pope he pretended himselfe Servus servorum But as Aven lib. 7. Serâ—us servorum est dominus dominorum So what is more humble to shew than a Monk and a Frier the embleme of holinesse to see to in their habit manner of life but they are sinkes of spirituall pride for they thinke none holy to them thinke they merit heaven it selfe by their fond hypocrisie To teach us that we doe not let our selves be ensnared with the hypocriticall shew of this vertue Vse Looke at the end they have in these things See if their course otherwise agree with the lowlinesse they pretend trie it well before you trust it And in not sparing the body Obs 1. That he saith there is a shew of wisdome in this Doct. That to keepe the body in subjection is a thing which argueth wisdome This counterfeit mortification of theirs could not make shew of wisdome if it were not a wise part to doe it in truth which indeed it is To escape the flattering of some enticing concubine or wife so as not to be much swayed with it is great wisdome So the body which is since sinne rather a concubine than a wife not to listen to it but keepe it downe is a point of great understanding this was heavenly wisedome in Saint Paul that he did make his body a servant and did buffet it downe to keep it in subjection Not to be overcome of foolish pity but to chasten a childe and keepe him under argueth a wise man how much more not to dote in love of our owne flesh but to use it with wholesome severity Which may confute such Epicures as doe even count it wisdome