become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
those things that are aboue where Christ sits at the right hand of God HITHERTO of christian doctrine now followeth christian life The Apostle hath before discoursed of matters of faith now he intends to intreat of matters of life and to prescribe rules of conuersation And these rules belong either to our generall calling as we are Christians or to our particular callings as we are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kind may be referred to three heads for either they concerne first the meditation of heauenly things or secondly the mortification of vice or thirdly the renouation of life The meditation of heauenly things is vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally laid down v. 10.11 and more specially opened v. 12 to the eighteenth The exhortation to the care and studie of heauenlie things is thus digested First it is expounded v. 1. Secondlie it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependence of these words with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things-First that there can be no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God Secondly that the terrestriall blessednesse of man is in respect of sinne two waies principally assaulted First with errors in opinion Secondly with corruptions in manners And against both we should learne from the Apostle in the latter part of the former Chapter and the first part of this to be armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiouslie earnest and so zealouslie forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seem to be are indeed void of true deuotion and feruent affection to heauenly thingsc. Fourthly that he that is by faith made a new creature must resolue to be at Gods appointment for his whole carriage in his generall and particular calling Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling he must first be good in his generall thou maist be painfull and diligent but thou canst not be euerie way a faithfull and sound hearted husband wife seruant child c. till thou be a good man or good woman in respect of grace and godlinesse And therefore we should first seeke the righteousnesse of Gods kingdome and it may serue for direction vnto such as choose wiues or seruants or the like if they be not faithfull to God how canst thou be assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to be amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to be good abroad in matters of religion and then thou maist hope to find them by proofe and daily experience trustie and faithfull in thy businesse finallie this reprooues both the sinfulnesse and follie of many carnall paâ—ents and masters they neuer care so their seruants do their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likelie to hold out and proue sound in the reformation and new obedience of their liues till they fall in loue with heauenlie things and grow in some measure wearie of the world and the things thereof Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the study of heauenly things laied downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If ye be risen with Christ. There may be conceiued to be a threefold resurrection of a christian The first is sacramentall And thus we rise againe in baptisme The second is corporall and so we shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so we must rise in this life in soule from the death of sinne or else we shall neuer be deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he here intreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which vve are quickned to the heauenly desires and endeuours of holy life by the vertue of the resurrection of Iesus Christ applied vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which we grow conformable to Christ bâ—ing risen againe by which also we taste of the powers of the life to come and are borne again to a liuely hope of an eternall and incorruptible inheritance the earnest of which we haue receiued and shall shortly receiue the whole possession purchased though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian in this work beares the Image of Christ and in him Christ riseth before our eies not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his owne conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest. But letting the Papist goe what is it to walke worthy of the Lord Ans. It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if wee would walke worthy of the Lord. In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his loue as wee forget not his presence And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit and according to the Spirit 3 Wee must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feete from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properlie as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ. 1. Of the soule and body 2. Of both those with the person of the word the later is heere meant There are 2. questions about vnion in Theologie that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ hee is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Misticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ. It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some thinges remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence 2. Not by habituall vnion either by affection as friends are one or by grace as the Saints are one with God 3. Not by worthinesse or authoritie 4. Not by harmonie or consent of will or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7. Not of pleasure only as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion flowes 1. The predication of the things of each nature to the person and that truly and really as when his bloud is said to be the bloud of the Sonne of God c. 2. The inriching of the humane nature with admirable gifts as great as could possiblie be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnesse of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ. These gifts in Christ they were either naturall or supernaturall by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe in the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The verie temperament also of his body was such as nothing could be better tempered or more exceâ—lent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holinesse as can be imagined to be fall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power There was a twofold wisedome in Christ. Increate and that was only in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold 1. Knowledge by immediate vision 2. Knowledge by heauenly habites infused 3. Knowledge gotten by experience By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse hee sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this â—reated light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy that is not so much aâ— can be seene by God himselfe though more then any Creature can attaine vnto 2. Though he know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can do them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus
thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of miserie vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1.2 Math 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3 2. Iud. 12. 1. Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh or a prince of this world yea thou maiest haue a name that thou liuest spiritually and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the bodie 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgments of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sin and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and helâ— his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ. 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be here warned of thy miserie let it be enough thou hast been dead
appertaine to filling of the flesh In these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singular proannesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were are rudiments or waies of instructing the world in the principles of the Kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sence you haue of them 4. The matter of them is light and vaine and idle v. 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying in the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c. common with Christ. 5. In speciall they haue death common with Christ. They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes for their benefit 2. Because when their bodies die they die in vnion with Christ. 3. Because the vertue of Christs death is deriued to their souls whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sin conueiued in the ordinances of Christ and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for triall and comfort For triall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ. For comfort to the mortified thou art in Christ and hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye are freed from all bondage of soule to any thing but the will of God and therefore t' is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ ye be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye liued in the world Answ. They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life So Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a
in Christ as it is an euer-flowing spring of celestiall Grace to the soule iustified and so it is taken here Peace This word also is diuersly accepted for rest and ease from paine Psal. 38.4 for familiaritie so the man of my peace Psal. 41.9 for concord Ephes. 4.3 for prosperitie in generall 1 Chron. 12.18 Psal. 125.5 Ier. 29.11 for all that felicitie wee haue by Christ Luke 19.42 for glory in heauen Esa. 57.2 Luke 19.38 Rom. 2.10 Luke 1.79 for reconciliation it selfe Luke 2.14 Esay 53.5 for the meanes of reconciliation Ephes. 2.14 for the signes of reconciliation Esay 57.19 Psal. 85.8 for tranquilitie of conscience Rom. 14.17 5.2 Lastly it is also taken for all that rest of conscience within and Synecdochically it signifieth all those blessings spirituall which eyther in this world or that other better world wee receiue from Christ together with Gods fauour and grace neyther is temporall prosperitie excluded though not principally meant and so I thinke it is taken here The meaning being thus found I consider the obseruations first generally First in that the Apostle doth in the very Salutation sow the seedes of the whole Gospell we might learne euen in our ordinarie imployments to minde Gods glory and the saluation of others Secondly wee may hence see that it is lawfull to draw abridgements of holy things and commend them to ordinary vse as here these graces to an ordinary salutation from man to man and so I thinke of teaching the Lords Prayer and Commandements with other Scripture to children or seruants that yet vnderstand not and that for such reasons as these first that so they might haue occasion much to thinke of the things are so much and commonly vrged secondly that if any time of extremitie should come they might haue certaine seedes of direction and comfort to guide and support them thirdly that their condemnation might be more iust if hauing Grace and Peace and other principles of Catechisme so much in their mouthes they should not get them into their hearts Thirdly a question may here be moued how the Apostle can in these words wish vnto them their chiefe good or felicitie seeing these are not all the graces or blessings needfull to our happinesse I might Answere this diuersly 1. Here is a Synecdoche all are vnderstood though not all named or thus these are the beginnings of all graces and blessings or thus one or two graces is worth a world besides or thus these are chiefely aboue others to be sought but lastly it is certaine these cannot be had without the most of sauing graces as for example true Peace cannot bee had without Christ nor without godly Sorrow Confession Knowledge Meeknesse Desires Faith Humilitie Loue and the like as men may easily see if they will be informed eyther by Scripture or experience Fourthly but the maine Doctrine which generally I obserue out of these words is this that spirituall things from God in Christ are the best things and most to be sought and desired and wished both for our selues and others The reasons are 1. They serue for the excellentest part viz the soule 2. They serue for eternitie and these outward things but for this life 3. Spirituall things are giuen by God in Christ the other by God without Christ 4. They onely are able to satisfie the Soule 5. in respect of continuance for outward things can last but till death but then their workes will follow the faithfull into the graue yea into heauen and therefore much more these graces 6. Spirituall things are onely proper to the Saints temporall things are common both to good and bad 7. These are to be had by vertue of an absolute promise the other but conditionally assured 8. These are more pleasing and acceptable to God Gods acceptation proues them best lastly What shall it profit a man to winne the whole world and loose his owne Soule The vse is first for the iust reproofe of the wonderfull carelesnesse and strength of folly that hath possessed the most people in the prophane neglect nay contempt of spirituall things with the meanes of them Indeede if men could be rid of Death the Graue Hell and Gods Curse or if these things could be had without seeking it were to some purpose for men to sleepe still and neuer wake Many are the sleights of Sathan Some are stubborne and will not regard some with very preiudice runne wittingly to hell some confesse it to be meete that the best things should be chiefely sought but forget some purpose but giue ouer for difficulties in the beginning some no sooner ridde off terrour but as soone off care for the life to come Secondly this Doctrine may be a singular comfort to vs if wee can finde grace and peace in our harts how euer it be with vs in our bodies or estates otherwise Thirdly it should teach Parents to be more carefull to leaue grace in their Childrens hearts then treasures in their Chests for them and friends should more endeauout to helpe one another in the comforts of an holy fellowship in the Gospell then in the ciuill furtherances they doe so much engage themselues to Lastly it should teach vs to learne the lesson giuen by our Sauiour Christ Mat. 6. neyther to enlarge our affections to the immoderate desires of superfluitie in outward things nor yet to racke our hearts with the faithlesse and fruitlesse cares for things necessarie This latter branch is vrged with eight or nine worthy reasons but of these in another place afterwards And thus much generally Grace If Grace that is Gods fauour and the graces spirituall that flow from thence be of so great worth and excellencie diuers things may be inferred by way of profitable instruction for our vse out of seuerall Scriptures First if it be so great a priuiledge to obtaine grace from God we should striue to be such as are within the compasse of the promise of grace especially wee should get humble and lowly hearts for God giues grace vnto the humble but resisteth the stubborne wilfull and proud sinner Againe if Gods Loue and Christs Grace be Iewels of so great value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the Grace of God into wantonnesse to abuse eyther the promises of Grace or the pledges of Gods Loue to become eyther bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace eyther by resisting tempting grieuing quenching or despising it And further wee should learne by all good meanes as constant hearing prayer reading conference and meditation to stirre vp the Graces giuen vs
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
and Saluation Vers. 3. Againe in the 5. of the Ephesians Ver. 14. to 22. to gaine the true light of Christ and vnderstand Gods will the Apostle shewes that wee must doe nine things First wee should awaken our selues out of the spirituall slumber of our hearts labouring by prayer and meditation of our danger to force open the eyes of our mindes Awake thou that sleepest Ver. 14. Secondly wee must forsake the company of wicked and carnall men that haue no taste nor feeling of things that belong to the kingdome of God Stand vp from the dead Vers. 14. Thirdly wee must walke circumspectly precisely the originall word is now resolued to make a conscience of all our wayes or else in vaine to goe about to digge for knowledge Vers. 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Vers. 16. Fiftly wee must bring a minde willing and desirous in all humilitâ—e to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Vers. 17. Sixtly wee must in speciall take heede of drunkennesse or any kinde of typling wherein is excesse Vers. 18. Seauenthly we must labour for a chearefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Vers. 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers. 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes. 5.21 He that scorneth information is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes and conscionable heedfulnesse euen in all things in practise wee must hold forth the light of the truth in a religious profession of it in communion with the Saints and seperate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neyther is it a precise humour in some few but God would haue all come to the acknowledgement of the truth not to heare it or to know it onely Without this I will not say absolutely a man cannot be in Christ but this I say with the Apostle A man cannot be perfect in Christ and of ripe age By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world and because that many men will by no meanes be drawne to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence Onely two things are to be vrged vpon professors herein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement or else acknowledgement will be a vayle for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the Curse Heb. 10.26 Thirdly we must know againe this hath three things in it First we must be often viewing and looking ouer our euidence to be sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after callings doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thirdly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse This Doctrine of the knowledge of the Will of God reproues many sorts of men First such as desire not knowledge at all and so perish for want of it Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heed his approuing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reproues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings we must be filled with all knowledge not onely get Grace and Truth but be filled with it so full of Wisedome of Faith and power of Good-workes of Ioy in Gods fauour of all Hope full euen with the fulnesse of him that filleth all things But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections with all Deceit with Wrath euen when they heare Gods word with worldly Griefe and Passions with all kindes of Vnrighteousnesse with Drinke with the measure of their Fathers Sinnes yea so wretchedly vile are the liues of many that they shew themselues to be filled with the Diuell himselfe but the workes almost of none are perfect or filled before God Secondly that there is something in Grace or Knowledge still wanting wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is eyther the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the world and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Thirdly the knowledge of the Will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanitie and vexation of spirit Earthly things cannot fill neyther the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanitie of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart
therefore be sure thou be a Saint be sure thou be more then flesh and bloud be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance be sure of the imputation of the righteousnesse of Christ be sure thou haue in thee the spirit of the Sonne be sure to commit thy selfe to the word of grace In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaynes it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-fold light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before wee can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will doe no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainetie of this inheritance it is said to be held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended vvith those that pleade for vncertayntie of assurance Sixtly in light that is in Heauen and the light of Heauen is an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our hearts in the light of Faith and certainetie and glad our hearts with the light of the Spirit and ioy choosing rather to dye then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in this life it stands of two parts the first is our deliuerance from the power of Darkenesse and the second is our translating into the Kingdome of Christ. Darkenesse This Darkenesse imports the miserie of vnregenerate men from which the Children of God in the dayes of Redemption are deliuered and it notes not onely the darkenesse of Gentilisme proper to the Pagans of that time but also the darkenesse of Sinne of Ignorance of Infidelitie of Aduersitie of Death and of Hell for euery vnregenerate man is couered with a sixe-fold darkenesse First the darkenesse of Sinne Secondly the darkenesse of ignorance which as a vayle couers all flesh Thirdly the darkenesse of Infidelitie for as there is the light of Faith in the regenerate so there is a darkenesse of vnbeliefe that possesseth euery vnregenerate man All men haue not Faith it is the gift of God both the Prophets and Apostles haue complayned Who hath beleeued our report Fourthly the darkenesse of Aduersitie miseries of all sorts breaking in vpon the soule body state and names of men Fiftly the darkenesse of Death for Death is the house of darkenesse and this is the wages of Sinne Lastly the wicked man is in danger of vtter darkenesse euen of the darkenesse of hell out of all this wee may see the extreame misery of all carnall persons vpon whom the Kingdome of darkenesse breakes in and preuayles so many wayes and therefore accursed is their misery that can liue in this estate without sense or remorse or feare If Securitie as a wretched Lethargy had not ouergrowne mens hearts how could they eate drinke sleepe marry giue in marriage c. when they finde themselues in the power of such fearefull and horrible darkenesse Power This darkenesse gets power and preuayles ouer the world by the vnwearied labour of the Prince of darkenesse who as hee seduced our first Parents to extinguish the fayre light in which they were created whence flowed an vniuersall darkenesse vpon all mankinde so doth hee still as God of the vnregenerate world worke effectually in binding mens mindes more and more that the light of the Gospell might not shine in their hearts both by hindering by all the wayes hee can the meanes of light and by leading man on from sinne to sinne till custome haue worne out sense and bred a very liking of darkenesse more then the light And thus poore man runnes from darkenesse to darkenesse and from dungeon to dungeon till hee fall vnto the euerlasting dungeon of vtter darkenesse and this would be the end of all flesh were it not that God of his infinite mercy hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darkenesse Deliuered Euery man hath great reason to thinke of this deliuerance out of the Kingdome of darkenesse wherein naturally hee is for while he so continueth he knoweth not whither he goeth he hath no fellowship with God his deedes are all euill his ignorance will not excuse him yea it will be his condemnation his feete treade not in the way of peace Who hath deliuered vs. Here are foure things 1. What deliuered 2. Whom vs 3. When hath 4. Who viz. God the Father Deliuered The originall word doth not signifie onely to let out or lead out or buy out but it noteth forcibly to snatch out Man is not gotten so easily out of Sathans hands nor will the World and Flesh let them goe without force or without blowes Quest. What must wee doe that wee may be deliuered from this power of darkenesse Ans. Beleeue in Iesus Christ who is the true light Know that all true light is begunne in the assurance of Gods loue to thee in Iesus Christ seeke this knowledge To this end attend vpon the preaching of the Gospell by which life and immortalitie are brought to light And because this Sonne doth not alwayes shine Walke in the light
seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwayes a good fight and continue constant and vnmoueable and if Christ lead vs into his Chambers of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwayes Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worship and bow downe let him serue with all reuerence and heare without all hardnes of heart let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest. Why is it called the Kingdome of the Sonne rather then of the Father Ans. Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from Christ and no man commeth to the Father but by Christ. Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued as Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that Nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be sure to preserue vs. That himselfe is a Kings Sonne yea Gods Sonne yea a King and God himselfe and so infinitely beloued of the Father it is an excellent thing to be Christs member seeing hee inherits so great loue and if God gaue vs this Sonne so deare to him how shall hee deny any thing seeing neuer can ought be so precious but that with Christ he will willingly giue it Verse 14 In whom wee haue redemption through his bloud euen the forgiuenesse of sinnes IN the former Verses our Redemption is considered as God the Father is the efficient cause of it In this Verse it is considered as CHRIST is the Instrumentall cause of it in the Verse foure things are to be noted 1. By whom wee are redeemed viz. by the Sonne of Gods loue implyed in the first words 2. Who are redeemed wee that is the faithfull 3. how wee are redeemed viz. by his bloud 4. With what kinde of redemption not by redemption from losse in estate or seruitude in body but from sinne in the soule In whom Doct. That is the Sonne of God is the redeemer of the sonnes of men hee that had no sinnes of his owne did worthily cancell other mens hee that was in no debt paid our debts In this worke of Redemption wee may see Pietie it selfe beaten for the impious man and Wisedome it selfe derided for the foolish man and Truth it selfe slaine for the lying man and Iustice it selfe condemned for the vniust man and Mercy it selfe afflicted for the cruell man and life it selfe dying for the dead man None can redeeme vs but Iesus Christ hee onely is God and man hee onely was deputed hereunto hee onely it is that is the first borne the brother and the kinsman Two things are required in a Sauiour or Redeemer viz. Right and Power and the title or right must be eyther by proprietie or by propinquitie In power and propriety the Father or holy Ghost might redeeme but in propinquitie Christ onely is the next kinsman Secondly it is to be noted that hee saith in whom not by whom to teach vs that the comfort of our Redemption is not then had when Christ as Mediator doth pay the price but when as our Head hee receiueth vs to himselfe we must be in Christ before we can be pardoned it is a vaine thing to alledge that Christ dyed for vs vnlesse wee can cleare it that wee are the members of Christ by conuersion and regeneration wee must be in Christ before the Diuell will let goe his hold wee must be in Christ before wee can receiue of the influence of his grace for that descends onely from the Head to the Members wee must be in Christ before we can be couered with his garment and if wee be not in the Vine we cannot perseuer Wee Quest. How could the obedience and sufferings of one man serue to redeeme so many men Ans. It is sufficient because he did all willingly because also he was himselfe innocent and without fault but especially because this obedience and suffering was the obedience of him that was more then man Againe it is to be noted that hee saith wee not all men haue redemption as the Vniuersalites dreame Haue Quest. Had not the Fathers before Christ redemption in him as well as wee Ans. They had first in Predestination because they were herevnto elect secondly in efficacie in as much as they that did beleeue in Christ had the vertue of the redemption to come Hence that Christ is said to be the Lambe slaine from the beginning of the world By his bloud Christ shed his bloud many wayes as when hee was circumcised in his Agonie in the Garden when hee was crowned and whipped when hee was crucified and when with a Speare his side was pierced but here it is by a Synecdoche taken for all his sufferings There haue beene in former times foure wayes of Redemption First by Manumission when the Lord let his Vassaile voluntarily goe out free but thus could not wee be redeemed for the Diuell neuer meant to manumit vs. Secondly by Permutation as when in the warres one is exchanged for another and thus could not wee be redeemed for who should be changed for vs Thirdly by violent Ablation as Abraham redeemed Lot by force rescuing him but this way did not stand with Gods Iustice. Fourthly by giuing a Price and thus wee are redeemed but what price was giuen not Gold and Siluer nor the bloud of Goates not thousands of Rammes or riuers of Oyle not the Sonnes of our bodies for the sinnes of our soules nay if a whole thousand of vs had beene burned in one heape it would not haue expiated for one mans sinne but the price was the bloud of Iesus Christ and by this price wee may see how hatefull a thing sinne is in Gods sight and we may
as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members and thereby hee finished the expiation of all our sinnes thereby he ratified Gods Couenant thereby hee kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That he was not onely among the dead but he was begotten among the dead that is raysed from death to life and this also was profitable for vs for hee rose to our Iustification Rom. 4.23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes. 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raysed then any of the dead are for he carryed no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead Thirdly in respect of efficacie it is hee by whose power all the rest rise This must needes be a great comfort to vs while wee liue against the time our bodies must goe into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes. 1.23 He is first many wayes first in Time as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the Dignitie of Person hee excels in both Natures all that is in the Church or euer was first in Degree first in Gouernment first in Acceptation with God lastly he is first Effectiuely as the cause of all the respect order and excellency in others hee is the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church Lastly let it be our care both in heart and life to yeeld Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denyes Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we sticke not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they be despised in this world and lastly when we can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should be acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwels in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Aâ—les because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator Why is Israell planted why are the great Mysteries of God hidden from the wise and reuealed to Babes why hath the little Flocke a Kingdome why hath God mercy on some and not on others why hath Iob riches and why are they taken away why is Iudgement and righteousnesse in a forlorne world that deserued nothing why is Iuda as Potters clay why is the world saued by preaching why are some predestinate to be adopted why is the Mysterie of Gods will opened now and not before To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if wee would get any grace or blessing from God to examine our selues whether wee be in his Fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwayes know that things are alwayes iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance not trusting vpon the meanes Lastly it may be a comfort that nothing can befall any Christian but what pleaseth God Doct. 2. God is well pleased in
CHRIST He loues him infinitely hee can be content hee haue any thing yea all things and therefore it should teach vs to flye to Christ for helpe and heare him And we should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members so the Church is the fulnesse of Christ 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily 3. In respect of Power so all power and fulnesse of authoritie was giuen to him ouer all things in heauen and earth Fourthly in respect of merit for here is great fulnesse if we consider eyther who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is here meant all fulnesse of gifts dwell in him The Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot be a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can be no head of the whole Church Lastly let the rest of Christ be glorious to our soules Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of prayse three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces and in respect of the measure of them and therefore let the Christian reioyce in the Lord and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may be had Wisedome and Sanctification Counsell and Strength Ioy and Gladnesse yea a Christian should be couetous seeing here is enough to be had and therefore should labour to be full of Knowledge and of the feare of God and of good fruits This also reproues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to be had out of Christ. And besides the Emphesis imports great comfort to the true conuert for this fulnesse is in Christ. God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse be in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safetie against the malice of Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer gâ—t by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ. Thirdly in that he saith this Fulnesse dwels in Christ it notes the continuance of it the personall Vnion shall neuer be dissolued and therefore the habituall graces of Christ shall neuer be abolished And these Graces had need continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints The Riuers must needes be emptie if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeliefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as vvell as Paul his Grace vvill still be sufficient for vs. There dwels in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to settle at peace through the bloud of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the mouing cause and that is It pleased him for that must be supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seauenthly the meanes of merit By the bloud of his Crosse. Eightly what in particular viz things on earth and things in Heauen The principall poynt in the whole Verse to be obserued is that man hath then attayned the chiefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may be more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternitie and frees vs from immortall woe All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee see
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmity aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquity is found worthy to be hated Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded A Question may be asked how it comes to passe that men haue so little sence of their misery and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their misery Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Here are two things 1. the Nature of Christ 2. the Sufferings of Christ. But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israell a foolish Couer As for Death and Hell men are at a point they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ. He must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternitie Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that we might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue found comfort that wee are the Disciples of Christ Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe The branch cannot beare fruit except it abide in the Vine And if they continue not with vs it is because they were not of vs It had beene better for men neuer to haue knowen the way of righteousnesse then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them They may goe to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue thou must obserue eyght rules First thou must get a continuing faith get thee an infallible assurance of Gods fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit Secondly thou must at first be throughly cleansed of all thy filthines making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must be sure thou get a new heart for the olde heart is deceitfull and will not hold out in any thing that is good Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societie and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them Fiftly thou must see to it that thou get knowledge as well as affection and affection as well as knowledgen. Sixtly thou must so receiue the truth of the doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued The summe of all is that if wee get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if we conuerse with Gods children if wee haue wise affections that are warmed with pietie and shewed with discretion if we make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot be moued And out of all this wee may discerne the cause of the backe-sliding of many eyther they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleightly in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers secondly from the immortall seed which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Couenant runne for when God saith Hee will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him And in another place he sayth hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them Fourthly from the spirit of God which is in them for the spirit sets the soule at liberty and furnisheth it with graces sealeth vp vnto the day of redemption strengtheneth the inward man shewes the things giuen of God is a perpetuall comforter leadeth into all truth frees from condemnation and the rigour of the Law Rom. 8.1.3 is life for righteousnesse sake ver 10. mortifies the deeds of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and moueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may be sure to haue any thing 1 Iohn 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our wayes verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt verse 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feet verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne
and wickednesse of life and therefore let euery one that would grow rich in knowledge labour to be abundant in practise for the sauing knowledge of this misterie increaseth as grace and holinesse groweth God Doct. God is the author of all sauing knowledge he is the Father of lights The vse is therefore First if any man lacke wisedome let him aske it of God Secondly let all that would haue knowledge vse good meanes Those people that are too wise to vse reading hearing conference and Prayer are but in a miserable case those they account â—illy people euen as Babes and Sucklings in comparison of them carry away the blessing while they liue and dye in their sinnes Thirdly in the ministery of men we must beleeue them no farther then they bring warrant from the word of God it is Gods word and not men sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine Fourthly we should prise euery dramme of true knowledge got from the Word at a high rate euen to excell all other things as being the peculiar gift of God Would The reason of the dispensation of spirituall fauours in Christ are not in vs neyther in will nor worke but in the good pleasure of Gods will which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue that could finde nothing in vs but cause of hate euen for euer what are wee or what are our fathers houses that we should be thus exalted in the Courts of our God and withall wee should in all things resigne our selues ouer to Gods will as the highest cause of all things wee should rest in his approuing will as our chiefest happinesse and obey his prescribing will as the absolutest and perfectest forme of holinesse and be subiect to his disposing will being patient in all trials and troubles because hee did it Lastly this might breake to powder carnall hopes how canst thou pleade thou hopest that God will saue thy soule seeing there is simply nothing in thee that the Lord cares for and thou hast not sought his grace by sound Repentance and true Faith Make knowne Diuers things haue beene noted before concerning this manifestation and reuelation of the Gospell that which onely I will here adde is the effects of it The proper effect of the powerfull publication of the Gospell is to bring life and immortalitie to light But the accidentall effect is to make variance and oppositions amongst men When CHRIST comes in this manner hee comes not to bring peace as the Fanne scattereth the Chaffe from the Wheat so is the word powerfully preached I need goe no further then this Citie for an instance though matters of controuersie haue beene wholy forborne and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings and that matter of regeneration faith and sanctification hath beene almost onely vrged yet see what stirres what differences of censures what indignation at the reformation of any soules that haue beene wrought vpon by the word what inuectiues what strange reports what abhominable lies and slanders haue beene almost weekely raised and divulged throughout all the Countrie round about What is the riches of the glory The Apostles varietie and effectuall tearmes are to be noted though hee haue spoken much yet hee is not drawen drye but speakes still with great feeling and efficacie both of words and matter Aâ—d indeed as any men are more holy they haue the more deepe tender Affections in the meditation of the glory of the things of the Gospell This holy man cannot fall vpon the mention of the Gospell but his affections burst out into great tearmes of admiration as if hee thirsted after varietie of words to expresse his inward estimation and as it is a signe of a sanctifying disposition to be so affected so when wee see holy men striuing for words to expresse the glory of spirituall things it may secretly condemne the coldnesse and barrainnesse of our dull spirits that vsually through the deceitfulnesse of sinne proue to haue the dullest affections where wee should be most stirred and the Apostle doth well in seeking these affecting tearmes that so hee might excite affection and appetite in the hearers for people will no longer profit by the word then they admire it and long after it with estimation and therefore it should be a holy discretion in Ministers to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word and that we doe highly esteeme of it and long after it what must wee doe to keepe this appetite that we lose it not and that it dye not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heed of euill company the people that cryed out for very admiration Hosanna blessed be he that commeth in the name of the Lord when they were gotten among the Scribes and Pharisees had altered their note into Crucifie him crucifie him Secondly thou must purge often that is thou must by mortification be oft in humbling thy soule by confession and sorrow to God in prayer else fulnesse and satietie will ouer-charge this appetite for so must hee doe that hath a stomacke apt to be filled with ill humours as experience both in body and soule shewes Thirdly if thou wouldest not despise prophesying thou must try all things and keepe that which is good which thou doest if thou obserue these two rules 1. if in hearing such Ministers as haue eyther their hearts or the doctrine vnsound thou separate the pretious from the vile 2. If in hearing the best men thou be especially carefull to keepe that part of Doctrine as did particularly touch thee and so was in a speciall manner good for thee Fourthly thou must looke to thy selfe that the profits pleasures or lusts of the world steale not away thy hart from communion with God in the meanes Whoredome Wine and the cares of this life c. will take away any mans heart Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breed contempt of all and God will not haue all the honour giuen to one of his ordinances and doth of purpose many times withdraw his blessing which is the bellowes of affection and estimation from one of his ordinances because hee will be sought in all Againe out of the Apostles tearmes wee may obserue the great excellencie of the Gospell for wit it is a mysterie most deepe for worth it is riches and for credit it is glory Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge
Ephes. 4.13.14 Sixtly he presseth after perfection forgets what 's behinde and lookes to the marke of the high price of his calling labouring to finde out the vertue of Christs death and Resurrection Phil. 3.13.14.15.10 9. Seauenthly hee hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly hee can digest the stronger Doctrines of Religion Heb. 5.14 Ninthly patience hath in him her perfect worke Iames 1.4 Tenthly he sinnes not in word Iames 3.12 Eleuenthly hee keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnes 1 Ioh. 4.18.17 Euery man Euery true Christian might be made a strong Christian which may serue for great humiliation to such as hauing the meanes haue neglected so great grace or measure of it What knowledge what power of gifts what abundance of faire fruit we might haue had and borne if wee had attended the meanes and seriously laboured to redeeme the time wee might many of vs haue beene Teachers that now need to be Catechised In Iesus Christ. All that supposed perfection that is out of Christ Iesus is not worth seeking after whatsoeuer carnall men propound vnto themselues concerning the worth of their owne proiects yet all in the end will proue vanitie that is not in Christ Iesus And contrariwise all true perfection is in Christ which should so much the more comfort fearefull Christians seeing their perseuerance and the perfecting of grace begunne is in him it is his office to see it performed and it will be accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Christ to keepe their hold and not let goe their confidence to preserue by all meanes tendernesse in an holy intercourse with Christ for if once Christ absent himselfe the worke of grace will stand still Thirdly this shewes how perfection can be attributed to Christians namely as in Christ Iesus the euill of their workes is couered by him and what is good is presented by him to the Father Lastly it should teach vs in all our wants to seeke to Christ in the vse of all meanes appointed by him to giue or confirme grace waiting vpon him with Faith and Prayer Verse 29. Whereunto I also labour and striue according to his working that worketh in me mightily IN this Verse is contayned the seauenth reason to inforce the Exhortation and it is taken from the great paynes and strife of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some reade in whom viz. in which Christ that is by whose assistance and blessing and protection c. But I take it as it is here Whereunto and so it may be referred eyther to the Exhortation in the three and twentieth Verse or to perfection in the Verse before It is sure that the perfection of Ministers labours should be the perfection of their hearers It is not enough to know how to preach Sermons but it must tend not onely to beget men vnto Christ but also to build them vp which is a wonderfull hard worke and few Ministers are well skilled herein and therefore Ministers should much consult with God and the people should pray constantly and earnestly for their Teachers Labour An effectuall Ministery is a painfull Ministery the Lords worke must not be done negligently which may iustifie continuall and daily preaching Quest. But what needes all this preaching Ans. It is exceeding needfull for it is the ordinary meanes to saue mens soules and to beget Faith and in as much as there are daily still to be added to the Church therefore still the meanes is to be vsed besides the secret iudgement of God in the induâ—ation of the wicked and leauing them without excuse And as there needes daily food for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people Men thinke it needfull the Exchequer should be open all the yeere that their Law-cases may be determined and more neede it is the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience which arise in the soules of Gods people and we need a daily light for our paths and Lanthorne for our feete What shall I say our very Calling needes direction out of the word and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applyed to vs the godly are to be incouraged in well-doing and that continually and wee all neede to be called vpon daily for reformation and preuention of sinne Grace will not hold out without meanes and Knowledge must be encreased and a daily Ministerie is of singular vse to prepare vs for death and weyne vs from the world These and many other be the reasons of daily preaching which should greatly reproue such Ministers as labour not eyther for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for peoples soules so they reward euill to their owne soules According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation he made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question he knew how vnable the meanes was to worke without Gods blessing he knew what vnfitnesse was in man now wee giue too much to the meanes Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to
diuine fullnes and sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwells all fullnes euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor we may conceiue of the words of the text thus There is in Christ all fullnes of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fullnes of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fullnes of power and efficacie in Christ as king of the Church therefore there is no need that we should help him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ. This verse conteines in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the bodie that is in the humane nature of Christ And this is amplified 1. by the manner of presence he dwelleth there 2. by the measure in all fullnes The word Corporally hath been diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow only but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as he is in all creatures by efficacie or power nor as he is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels v 10. In him notes his person Godhead expresseth his diuine nature corporally importâ— his humane nature and dwells tells vs of the vnion of the natures The summe of all is that in as much as the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie therefore we should wholy rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any waies furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ we should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption Who fitter to restore the image of the Father lost in vs then he that was the eternal image of the Father who who fitter to breake open the fountaine of Gods loue then the that was the sonne of his loue The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour between God and man Is our Sauiour God then then he is eternall omnipraesent omniscient and omnipotent The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousneâ—â— and iustification from all our sinnes as also against the greatnes of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs Our Sauiour is the mightie God and therefore can will easily subdue all our enemies vnder our feet besides hereby wee are assured of the supply of all our wants seeing he that hath all the fullnes of God in him hath vndertaken to fill all things in the Church And as this may comfort so it should instruct why should we not come willingly at the time of assemblie seeing we serue the God of heauen and haue all our seruice done in the name of the Son of God and presented by his mediation to the Father And further shall we not accompt vnbeliefe to be a monstrous sinne considering how little cause wee haue to feare or doubt but especially shall we not learne humility of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it we may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally Quest. How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ. 1. It is no more then to affirme that the humane nature is vnited to the deuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the bodie and the light is in the sunne and yet not included there yet trulie and whole there Quest. But since this text plainely affirmes that Christ had a body and so by Synecdoche a true humane nature it may be heere inquired whether his humane nature was like ours and the rather since the godhead did dwell in him bodily Answ. That this may be cleerely resolued we must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a caelestiall body and he was indued with a reasonable soule 3. He had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinful Now Christ was vnlike vs in bodie in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of
of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly we should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting of the bodie of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the bodie of sinnes that are in the flesh Where note 1. the matter to be mortified the bodie of sinnes 2. The manner it must be put of The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall it will not be pleased vnlesse it raigne A most secret enemie for shee sits at the fountaine and poisoneth all most falsly she lets in the Diuell and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason against God It is the flesh that causeth whoredomes murder drunkennesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is she that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if she get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will bee subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very slie for vncleane spirits to dwell in and thus she will do if she be not mortified till she bring men to hell and eternall condemnation there Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glorie of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the cheife things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexation of the spirit 4. He hath enacted terrible decres against such as walk after the flesh and giues proclamation that he will certainelie iudge men for all the practises of the flesh 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must do that we might tame and subdue the flesh as when he telleth vs first that we must be sober that is moderate in meate and drinke and recreation and apparell and what else may hamper the flesh 2. That wee must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we do in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put of Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the bodie it doth not require the melancholie man should be made sanguin 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. only it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth between nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill councell or ill companie or of the deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednes of their owne disposition and wee should all grow suspitious of the flesh and his motions reasons desires c. and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a bodie of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a bodie in diuers respects 1. In respect
feete or palme of sinne But certainely though â—his kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes. 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes â—hem the light Esay 60.1.2 3. When he cures men of discouragements and â—iscomforts vnder their crosses Psal. 41.10.6 4. When he recouers the Church from securitie or relapses either ordinary or extraordinarie Cant. 2.10.11 c. and 5.3.5 Pro. 24.15.16 5. When he incourageth men to holy duties Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Math. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsuallie wee say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here ment and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mightie power of Christ are wrought in the hearts of such as are trulie conuerted and are actuallie the members of Christ As first a holy inquirie after God Hos. 3.5 Ier. 50.4 Secondly a holy wisedome in spirituall things Iam. 3.17 Thirdly a liuely 〈◊〉 in the fauour of God in Christ. Fourthly a holy delight and meditation in the word of God Psal. 119.10.11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1. Pet. 1.3 Sixtly a holy loue of Gods children 1. Ioh. 3.14 such as is required Rom. 12.9.10.11 Seuenthly godly sorrow for sinne 2. Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1. Pet. 1.7.8 Ninthly a holy contempt of the world and sinne and sinnefull persons Psal. 15.4 1. Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnesse Hos. 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ. Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory the spirit of power of loue and of a sound minde The spirit of praier or deprecations And the spirit of reuelation Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may bee three waies considered 1. As they respect holy life in generall 2. As they respect pietie to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner 3. Things are eminent 1. That they aâ—e deuoted and consecrated to holinesse 2. That they delight and loue to be Gods seruants 3. That they haue their conuersation in simplicitie and godly purenesse For the matter they haue respect to all Gods commandements and do indeuour after inward holinesse as well as outward besides they liue by faith in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to athreefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz. the Word Praier and the Sabbath And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men Thus of holinesse of life in generall Now in respect of pietie to God it is a very resurrection through the power of Christ to bring a man to acknowledge God and his truth and glory against reason profite or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c. But especially to create in man that sinceritie of worshipping God in spirit and truth without hipocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead it is the worke of a godly man only to serue the brethren by loue Only the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence only the godlie doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God They respect not the word of God aright Nor can they loue the brethren Though they be smitten yet they will not sorrow after God And for the most part they are lukewarme without true zeale Their mindes are couered with a vaile They are without hope Neither haue all these men faith And for the want of holy duties It vsually seems euill vnto them to serue the Lord. They are strangers from the life of God They call not vpon the name of God with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ.
in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and pierce thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to be the signe of their death in sinne as if he would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne here called flesh is a spirituall kinde of disease gall leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this be not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. The guiltines of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That we haue no fellowship in the communion of Saints 4. That we haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law The vses follow First from hence wee may informe our selues in diuers things as first we may see why the faire works of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and be no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men be so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the bodie as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except we be borne againe we can neuer enter into the kingdom of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses we must not cry out of our ill fortune or of ill companie or of the deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs yea we should by confession and contrition indeuour the daily crucifying of our wicked flesh with the lusts thereof condemning our selues by a daily verdict and sentence as we are men according to the flesh so suffering in the flesh that we may cease from sinne yea we should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delaies of the flesh yea and to this end we should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath he quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse here described 1. In their quickning 2. In their forgiuenes We are quickned two waies 1. In Christ. 2. In ourselues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three waies 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3. Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he here speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God the life of grace the life of Iesus the life of immortalitie It is begotten in vs by the whole Trinitie the Father calleth vp these generations the Sonne giueth this life so doth the Spirit quicken also The meanes by which we are quickned is ordinarily only the word and that preached also which is therefore called the word of life Psal. 19.8 1. Pet. 1.22 Phil. 2.15 Ioh. 5. The necessitie of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede the called of Iesus the children of the most high the brood of immortalitie they that follow Christ in the regeneration and the heires of eternall life Many are the singular prerogatiues of such as are conuerted
the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sinceritie was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260. yeares Lastly in our owne daies when the prophecies were accomplished and the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme an other in Iudaisme an other in Papisme and in all these foure these wicked spirits raigne and hold the world captiue at their pleasure Come we to the visible assemblies of the true Churches of Iesus Christ consider there their power how mightily it extends for there they haue secret Atheists Church-papists persons excommunicate witches and such like diabolicall practisers Hipocrites Apostataes the vnmercifull troupes of the ignorant besides the swarmes of vitious liuers and prophane persons such as are swearers drunkards filthy persons of all kinds liers vsurers railers and such like workers of iniquitie It is true worlds of men feele not this power of theirs but alas this warre is spirituall these enemies are inuisible their sleights are of infinite depth their soules are alreadie in their possession and all is couered with grosse darknesse and done in a spirituall night and wicked men are like dead men in their sinfull courses senselesse and secure The vse is to shew the miserie of all impenitent sinners though they go in braue clothes dwell in faire houses possessed of large reuenues abound in all pleasures of life c. yet alas alas for their wofull estate with all this Oh the diuells the diuells are their masters and rule ouer them as effectuallie as euer did tyrant ouer his slaue Oh if men haue eares let them heare and awake and stand vp from the dead and not daâ—e to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate be in the world Oh let them praise the rich grace of God that hath translated them out of this kingdome of darknesse and giuen them a lot among the Saints The third thing is the victorie expressed in three degrees He spoiled them This is to be vnderstood in the behalfe of the faithfull for whose sake he hath and doth daily smite them with his great sword Hee reproueth them and rebuketh them he casteth them downe like lightning He breakes their head yea and sometimes treades them downe vnder the feete of his saints making them in many tentations and tribulations more then conquerors pulling downe their strong holds which they had within when they compasse the righteous with their tentations he euer openeth a doore for issue and deliuereth the righteous sending succours and making his seruants often to lead Sathan captiue He spoiled them by taking from them the soules of the righteous which they possessed as their bootie he spoiled them by loosing the workes of Satan he spoiled them by taking from them altogether the power they had ouer death so farre as concernes the righteous He hath so farre spoiled them that they are not only iudged by the word of the saints in this life but the saints shall also sit vpon them to iudge them at the last day And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely applie it And withall it may incourage them against the remainder of the power of euill spirits it is true they accuse still they hinder the word what they can still they will steale the seede still they will raise trouble and oppositions still they sow tares still they will be casting their snares still they buffet them by tentations still but yet the same God and our Lord Iesus Christ that hath thus farre subdued them will prosper his owne worke and make vs stand in all the euill daies so as wee will put on the whole armour of God Now whereas he saith he hath spoiled him it is true of the time past 1. In the person of Christ himselfe 2. In the merit of our victorie 3. In our iustification hee is perfectly foiled 4. In our sanctification hee is spoiled by inchoation And made a shew of them openly These words containe the second degree of victorie and are true in a double sense For first he hath made a shew of them in that he hath discouered them and made them known to the Church This is a dragging of them out of their cells of darknesse in the light of obseruation by shewing their natures and practises by vnmasking them to the view of the soule thus are they displaied in the doctrine of the gospell and the soules of the righteous behold this detection of Sathan from day to day by the word with as much admiration as euer the Romanes did behold any great rebell or barbarous rebell or monster subdued and in triumph brought into Rome Neither may this detection of Sathan seeme to be the least part of Christs victorie for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished There is a hot opposition in all places before Sathan will abide this Secondly he made a shew of them that is as some thinke hee made them to be for examples and that three waies 1. In shame making detestation to be their portion 2. In confusion and an inexplicable kinde of astonishment and benummednes and blindnes 3. In torments and punishments 2. Pet. 4.5 Iud. 9. The vse may be for increase of consolation we see Christ will neuer cease till he hath finished this victorie Why should we then faile through vnbeleife or faint in the resisting of the diuell the Lord will more and more make a shew of them and giue vs increase of experience of the power of his word and presence herein Here also mens waiwardnesse may be reproued that cannot abide it to heare talke of the diuell or his courses this is but a worke of Sathan in them to hinder their saluation for to make an open shew of them is one part of Christs victory The word rendred openly signifieth sometimes eminently sometimes without authoritie sometimes with confidence and vndaunted resolution with assurance or plerophorie sometimes with plainesse and euidence sometimes with libertie But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victory This triumph was first begunne in the resurection and ascension of Christ 2. It was continued in the publication of the gospell which is newes of victory and in the life of Christians for what is the life of euery Christian but the shew of a brand taken out of the fire or of a soule preserued out of darknesse The soule is mounted in the chariot of the
sinne error and error euerie sinne or euerie error doth not cut vs off from Christ there be some sinnes be sinnes of infirmitie Some sinnes be such as there remaines no more sacrifice for them There be some ceremonies may be borne withall Some ceremonies that abolish from Christ There be some errors of meere frailtie and ignorance Some errors that altogether corrupt the minde and make men destitute of the truth And therefore we should learne with all discerning to put a difference 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnes to make sure their vnion with Christ. Head The dreame of Catharinus that the Pope should be here meant is to be scorned not confuted The words notes the relation that is between Christ and the Church The creature stands in relation to Christ 1. More generallie in existence and â—o all things are in him Col. 1.16 more speciallie in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall in the vnion of nature all men are ioined to Christ. In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ. In the mysticall vnion in one body onely the faithfull are ioyned to Christ and this is here meant And so we haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The Doctrine hath beene largely handled in the former chapter only from the renuing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence simpathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carrie our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laide downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ in generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore we had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention but I forbeare to plead much for it because though God may force it yet man should not frame it and it is a most happie abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised for foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes iointes and bandes 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke she is but the daughter of Pharoe she was in her bloud when Christ first found her she needed to be washed from her spots and wrinkles and therefore we should denie our selues and doe all in the name of Christ who is our praise All the bodie Doct. The care of Christ extends it selfe to euery member aswell as any obserue these phâ—ases in scripture euery one that asketh euery one that heareth these words euery one that confesseth Christ euery one that is wearie and heauie laden euery one that the father hath giuen him euery one that calleth on the name of God and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say the Lord hath seperated me from his people Nor let the foote say I am not the eye c. And secondly we must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall body of Christ is the companie of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no seperation from Christ and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especiallie the first and the third cannot be without the second it is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is not betweene wicked men professing Christ and the godlie that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the wel-being of the Church First therefore of this vnion This vnion is two waies here set forth 1. that it is in these words knit together 2. How it is in these words by iointes and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians Great is the glorie of Christians knit to Christ for from that vnion with him flowes many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ and the head by the name of the body viz. Israel 2. The influence of the vertue of the death resurrection of Christ 3. The inhabitation of the spirit of Christ 4. Intercession 5. The communication of the secrets of Christ 6. The testimonie of Iesus 7. Expiation as he is the sacrifice and passeouer offered for vs 8. Consolation in affliction 9. Power against tentations 10. The annointing or power of
greiuous burthen to the soule and the worse the lesse they are felt men will not willingly suffer vniust impositions in their free-holds in the world nor should men suffer the world to impose burthen vpon their soules The world also notes the audacious libertie of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all interpreters to vnderstand these words to bee the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c. but cleane contrary with spirituall things why should wee not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the sixe reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were 3. things alleadged to approoue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or fasting for that he confesseth that had a shew of voluntary nor coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome onely in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions for or are all of these three are the chiefe arguments of their defence The Apostle heere giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is they yeelde not due honor to the body the body of man is to be honoured for first the sonne of God as the fathers say made it with his owne hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ. Lastly it shall be gloriously raised at the last
were foreordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked For the third The sentence will be vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begun to declare his will to blesse euery one of the elect Secondly a manifestation of all the righteousnesse desired thought vpon spoken or done by the godly and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe First a declaration of Gods eternall and iust hatred of them Secondly a full manifestation and ripping vp before all men and Angells of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kind soeuer Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternal torments prepared for them together with the diuell and his Angells Hitherto of the iudgement it selfe The consequents of the iudgement follow And they are fiue First the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works therof shall be burnt vp And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and hast by the Angells The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angells But because this is a point somewhat obscure I will endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans. They are in bondage in diuerse respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the aire earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into hir bosome the vngodly as well as the godly And this is a bondage Fourthly the visible creatures are Gods great booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not onely the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortality which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowen to God and not now to nature But especially the creatures may be sayd to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decayed dulled and distempred in them Oh but might some one say how can this bondage be ascribed vnto the heauens Sol. The heauens are not so perfect but they may admit enlargement of their excellency Besides they serue now promiscuously to the vse of bad aswell as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopaeia they may be sayd to groane together with the rest of the creatures vnder the common burthen and vanity vnto which they are subdued It is obserued that since the dayes of Ptolomey the sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. But how can this vanity or bondage bee in any sence ascribed to the Angels Sol. There is no necessity to include the Angels in the number of the groaning creatures And yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regency or presidency either ouer nations or in moouing the orbes of Heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicity in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Q. 2. But what shall the creatures haue in the day of Christ they haue not now Answ. First they shall haue freed once from all the former bondage and vanity Secondly they shall bee deliuered into the liberty of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his Iustice in that the creature shall haue restitution for what is lost by man Ob. But shall there be a resurrection of creatures aswell as men Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kind or sort But
when he should once for all accomplish his redemption for vs besides he hath already promised to acquite vs in that day and it hath been often confirmed both in the word and the sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeliefe to doubt his terror What though he be terrible to wicked men yet by iudging in seuerity he hath not nor cannot loose the goodnesse of his own mercy what should we feare him iudging in his power when we haue felt saluation in his name besides the manner of the iudgement shal be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the iudge will not be transported with passion or spleen nor will he condemne thee to satisfie the people and besides there shall be nothing remembred but what good thou hast sought or done And not the least goodnesse but it shall be found to honor and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shall particularly declare Gods euerlasting loue to them and recite the praises with his owne mouth of all that hath been good in thy thoughts affections words or works throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee too by an irreuocable sentence And so we come to the second appearance viz. the appearance of christians in glory Then shall ye also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of their bodies after the resurrection is threefold For first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust For this mortall then shall put on immortalitie Secondly they shall be incorruptible That is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie For though it be sowen in weakenesse yet it shall be raised in power though it be sowen in dishonor and corruption yet it shall be raised in honor and incorruption Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirablie glorified and perfected that by the mighty working of Gods spirit they shall be as able to liue without sleep meat mariage or the like as now the Angells in heauen are and besides they shall be so admirably light and agile and swift that they shal be able to go abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth The glory vpon the soule shall be the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioies and pleasures for euer more And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuerse vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as he is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be enlightned to know in som comfortable measure and that we might be able with more life affection to meditate of the exceeding riches of this glory and inheritance to come Our hearts are naturally herein exceeding both dull and blind maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of sathan and the deceitfulnesse of sinne and too much emploiment and care about earthly things But a christian that hath so high a calling and hopes for such a glorious end should not alow himselfe in that deadnesse of heart but as he gaineth sence by praier in other gifts of grace so should he striue with importunity and constancy wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable ability to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation and without murmuring or grieuing to endure hardnesse and temptations in this world For they are but for a season though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to be reuealed though we might be dismaied while we looke vpon our crosses and reproaches and manifold trialls yet if the Lord let vs haue accesse vnto this grace to be able soundly to thinke of the glory to come we may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory we shall shortly enioy when the trial of our faith being more pretious then the gold that perisheth shall be found vnto honor and praise through the reuelation of Iesus Christ Yea what were it to loose not some of our credits or our goods but euen our liues seeing we are sure to find them againe with more then a hundred fold aduantage at the time when Christ shall come in the glory of his father to giue vnto all men according to their deeds Besides we must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether we can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with And then if we can suffer with him we shall raign with him and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bounty and bowells of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honor them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicity for euer Fourthly
or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or stâ—oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts
the Prophet Hosea and the Apostle in the Reuelation Lastly there is corporall fornication and that sometimes notes whoredome in the generall and somtimes it notes that filthinesse that is committed actually by vnmarried persons and this later kinde of filthinesse was exceeding common among the Gentiles in all nations especially where it was committed with such as professed to be whores And so it was an effect of that horrible blindnesse into which the nations fell vpon their idolatry But I suppose it may be heere taken for all Adulterie and whoredome And then I come to the reasons which may be collected against this sinne out of seuerall Scriptures and generally it is woorthy the noting that euer the more the world lessens the hatefulnesse of this sinne the more the holy Ghost aggrauates it it as heere it is set in the forefront that the first and greatest blowes of confession and prayer might light vpon it But I come to the particular reasons against fornication 3. It defiles a man worse then any leprosie it is filthinesse in a high degree of hatefulnesse 2. It makes a man or woman vnmeet and vnworthy all Christian society as the Apostle shewes if any that is called a brother be a fornicator with such a one eat not 3. It is one of the manifest workes of the flesh 4. It is so hatefull that it ought not once to be named among Christians 5. It brings with it horrible dishonour If a theefe steale to satisfie his soule because he is hungry men doe not so despise him but he that committeth adulterie with a woman is destitute of vnderstanding He shall finde a wound and dishonor and his reproach shall neuer be put away It is better be buried in a deepe ditch then to liue with a whore 6. It vtterly makes shipwracke of innocency and honesty A man may as well take fire in his bosome and his clothes not be burnt or goe vpon coales and his feet not be burnt as goe into his neighbours wife and be innocent the strange woman encreaseth transgressours amongst men T is impossible to bee adulterous and honest 7. T is a sinne of which a man or woman can hardly repent for whoredome and wine as the Prophet notes take away their heart The guests of the strange woman are the most of them in hell for the wise man further auoucheth surely her house tendeth to death and her pathes vnto the dead 8. It will bring Gods curse vpon a mans estate many a man is brought to a morsell of bread by it Yea it may bring a man into almost all euill in the midst of the congregation for fornication is a fire that will deuour to destruction and root out all a mans encrease and therefore to be accounted a wickednesse and iniquity to bee condemned 9. By this sinne a man may make his house a very stewes the Lord may iustly plague his filthinesse in his terrible wrath suffering his wife children or seruants also to defile his house with like abhominations 19. If it were not otherwise hatefull yet this is sure it will destroy a mans soule Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter hath diuerse reasons against this sinne First the body was made for the Lord aswell as the soule Secondly the body shall be raised at the last day to an incorruptible estate Thirdly our bodies are the members of Christ Fourthly he that coupleth himselfe with an Harlot is one body with an Harlot Fiftly this is a sin in a speciall sence against our owne bodies Sixtly the bodie is the temple of the holy Ghost Finally the bodie is bought with a price and therefore is not our owne These reasons should effectually perswade with Christian mindes to abhorre and auoyd this wretched sinne and those that are guiltie of it should make haste by sound repentance to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsouer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euils before they be aware Let them assure themselues that thâ—â—nd will be bitter as wormewood and sharpe as a two edged sword for he that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to to the snare not knowing that he is in danger for if the filthy person could escape all manner of Iudgement from men yet it is certaine that whoremongers and adulterers God will iudge but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not he will cease vpon them when no man shall deliuer them especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowen the heauens may declare their wickednesse and the earth rise against them and the fire not blowen may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent heereafter for they that goe to a strange woman seldome returne againe neither take they hold of the way of life for whoredome takes away their heart If they replie that Dauid did commit adultery and yet did returne I answer it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleannesse by vncleannesse heere I suppose is meant all externall pollutions or filthinesses besides whoredome As first with diuels and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God through their ignorance and hardnesse of heart being for the most
thine hands be strong in the dayes that I shall haue to doe with them I the Lord haue spoken it and will doe it Let couetous persons without further enquiry assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour it were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre country their burnt offerings would not be pleasant nor their sacrifices sweet vnto him Ob. But couetous persons are of most men so well furnished that there is not that means to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together mayfall vpon it and neighbour and friend may perish together The Lord means enough when men little thinke of it to bring downe rebellious sinners Ob. But we see couetous persons and wealthy worldlings scape the best longest of many others Sol. The Prophet Amos sayth the Lord hath sworne by the excellency of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainely he will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule he that is a great oppressour shall not prolong his dayes for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole How horrible then shall that voice be Thou foole this night shall thy soule be taken from thee and thus far of these words as they concerne the coherence with the former words now I consider them as they are in themselues And first of the wrath of God Wrath of God It is apparant that wrath in God belongs to his Iustice. And Iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all And so his decrees are iust Secondly as he is God of all and so the common works of preseruing both good bad are iust Thirdly as a father in Christ so by an excellency he is the God of beleeuers and thus he is iust in performing his promises infusing his grace and in bestowing the Iustice of his sonne Fourthly as Iudge of the world and so his Iustice is not onely distributiue but correctiue And vnto this Iustice doth wrath belong Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God And the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiueable Secondly in such a sence as is reuealed in Scripture The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not do according to the siercones of my wrath that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans is God vnrighteous which bringeth wrath it is well rendered which punisheth The wrath of God is distinguished by diuerse degrees and so hath diuerse names for there is wrath present and wrath to come Present wrath is the anger of God in this present life and is either impendent or powred out wrath impendent is the anger of God hanging ouer mens heads ready to bee manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred â—â—t is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people in the destruction of Ierusalem and thus he reuealeth his wrath from Heauen vpon the vnrighteousnesse of men Wrath to come is that fearefull misery to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that we may be yet more profitable touched with the meditation of this point I propound sixe things concerning Gods wrath further to be considered First the fearefulnesse of it Secondly what it is that works or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fistly the signes of wrath pacified And lastly the vses of all For the first The fearefulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearefull I will shew by one place of Scripture onely and that is the first of Nahum the Prophet for he sayth God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certainty of it that God will be as sure to reuenge as euer the sinner was to sinne but this is more confirmed when he sayth he is the Lord of anger as if he would impart that his anger is his essence as if he were all made of anger and that he is the authour of all the iust anger that is in the world and if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe and to assure vs yet further of the terrour of his wrath he addeth the Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his Iustice. And therefore if any doe obiect that they see it otherwise for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and sayth that the Lord reserueth wrath for his enemies he hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his fury are not yet poured out And if any should reply that they haue obserued that wicked men haue prospered long and scaped for a great while without any
onely a signe of wrath but that the wrath encreaseth this is the rod of indignation Fiftly if a man liue in some sinnes they are manifest signes of wrath as persecution whoredome hatred of the brethren with holding the truth in vnrighteousnesse couetousnesse and vncleannesse and generally all sinnes contained in any of the catalogues against which the Lord denounceth his Iudgements in seuerall Scriptures Lastly sometimes Gods anger is felt in the terrours and paine of the conscience the Lord making some men to feele the edge of his axe and fighting against them with his terrours Now wheresoeuer these are felt by a soule that hath not beene truely humbled for sinne they are assured pledges and beginnings of Gods wrath from Heauen Hitherto of the greatnesse meanes and signes of Gods anger Now of the way to pacifie Gods anger when it is perceiued Gods Publike anger is pacified and stayed First by the prayers and fastings of the righteous And therefore it is the Prophet Ioels counsell that if they would haue the Lord repent him of the euill and returne and leaue a blessing behinde him they must sanctifie a fast and call a solemne assembly Secondly by the seuere execution of Iustice by Magistrates vpon notorious offendours and thus Phinehas stayd the plague Thirdly by the generall repentance of the people and thus Gods anger towards Nineuie was pacified Fourthly and especially by the intercession of Christ intreating for a citie or nation So was Ierusalem deliuered out of captiuity as the Prophet Zacharie declares Zach. 1.12 Concerning the pacifying of Gods anger to particular persons I will first consider what will not pacifie it and then what will pacifie it For the first no multitude of gifts can deliuer thee and the most mighty helpes cannot cause the the Lord to withdraw his anger it will not auaile thee to come before the Lord with burnt offerings and with calues of a yeere old The Lord will not be pleased with thousands of rammes or with ten thousand riuers of oyle Nor will the sonne of thy body make an atonement from the sinnes of thy soule to cry Lord Lord at home or the Temple of the Lord the Temple of the Lord abroad will not a whit abate of his fierce anger and as little will it auaile to build Churches mend high wayes erect tombes for dead Prophets or the like workes of labour or cost Now for the affirmatiue if we speake properly nothing will quench Gods anger but the bloud of Christ. For hee is the propitiation for our sinne Yet in some respects and as meanes the Lord doth appoint vnto vs that we might be capable of reconciliation these things are auailable First the duties of mortification as confession of sinne and iudging of our selues and examining of our hearts and liues If we acknowledge our sinnes he is faythfull and iust to forgiue vs our sinnes and if we iudge our selues the Lord will giue ouer iudging vs if disobedient Israel will returne and know his iniquities the Lord will not let his wrath fall vpon him godly sorrow also is verie auailable to quench wrath If Ierusalem will wash her heart she shall be saued the Lord will heare the voyce of our weeping prayer also is of great vse and force for the Lord is a God that heareth prayer and the Prophet Zephanie sheweth that if the people can learne a language once to call vpon the name of the Lord in the sincerity of their hearts he will not poure vpon them that fierce wrath which shall certeinely fall vpon all the families that call not vpon his name Secondly faith in the bloud of Christ procureth reconciliation and forgiuenesse of the sinnes that are past through the patience of God especially the worke of faith whereby a Christian perceiuing Gods anger and encouraged with the support of Gods couenant and promise in Christ doth in all tendernesse of heart importune Gods free mercy and wrestle and striue with importunity casting himselfe vpon Christ for shelter and seriously setting himselfe against euery iniquity euen because there is hope Finally we may discerne that God is pacified diuerse wayes First by induction from the practise of the former rules for if we doe what God requires we may conclude and inferre we shall receiue what God promiseth Secondly it may be perceiued by Gods presence in the meanes If we finde our hearts vnloosed and the passages of the meanes againe opened that is a comfortatable testimony that the Lord is returned Thirdly it may bee perceiued by the witnesse of the spirit of Adoption speaking peace to our consciences and with vnutterable ioyes quieâ—ing and satisfying our hearts The vse followeth And first the doctrine of Gods wrath may greatly humble and astonish impenitent sinners Is the anger of the Lord kindled against thee how long then wilt thou be without innocency be not a mocker least thy bonds encrease art thou an vncleane person a railer a drunkard an vsurer a swearer a lier a profaner of Gods Saboaâ—hes a voluptuous epicure a carnall worldling or the like be not deceiued nor let any deceiue thee with vaine words crying peace peace dawbing with vntempered morter for assuredly the wrath of God for these things commeth vpon the children of disobedience And who knowes the power of his wrath Secondly seeing Gods wrath is so exceeding terrible and fierce blessed are all they that are deliuered from it in Iesus Christ. Wee should bee stirred vp to constant thankfulnesse because the Lord hath forgiuen vs the punishment of our sinnes so as now there is no condemnation to vs being in Christ Iesus Lastly seeing the Lords anger is so dreadfull we should all learne to walke before him in all vprightnesse and feare and trembling fencing our selues with the breast-plate of faith and the helmet of hope being in all things sober and watchfull taking heed to our selues that we be not hardened through the deceitfulnesse of sinne And thus of the wrath of God The second maine thing in this verse to be considered of is the persons vpon whom it fals viz. the children of disobedience And by children of disobedience he meaneth generally wicked and vnregenerate men Now wicked men are of two sorts Some are cleerely out of the Church and haue beene branded in seuerall ages with seuerall tearmes of distinction as now the infidels and before all the vncircumcised Gentiles Before the floud they were called sonnes of men Now others are in the Church and are children of God by creation generall vocation and externall profession but indeede are wicked and prophane Esaus The former sort were disobedient men and the later are disobedient children And these disobient children in the Church are of two sorts For some will not bee tied to liue in their fathers house but that they may the more
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
represse the itching curiosity of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercy to smite vs with rebukes or guide vs in the way After the Image of him that created him Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance The Image of the inuisible God and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the father is now seene And therefore our Sauiour saith he that seeth mee hath seene the father for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily he did resemble and as it were expresse hâ—s owne and his fathers nature after diuers manners and by diuers workes or actions The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation 2. By regeneration He was created in it And then faling from God by sinne he recouers the renewing of the Image of God by grace and effectuall calling in Iesus Christ that this may be more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calles him the Image and glorie of God 2. As a Magistrate and so Princes and Rulers are called gods on earth but neither of these are ment heere For this Image of God heere mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to bee heere considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kinde of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to be like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortall and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery faculty hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may prooue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith he that seeth mee seeth the father Hee saith not he that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans blood he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternitie is as it were breifly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meekenesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that he is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies but generally by holinesse of cariage man doth resemble God I meane in the creation did so by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of
Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as hee was God and we are his Image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. there is the image of nature which Adam had 2. the Image of grace which the Saints now haue and thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. he had an immortall nature free from infirmities diseases death 3. he should haue propagated an immortall seed after the image of God whereas now grace will not be propagated 4. his obedience was charged with the obseruation of the tree of life and of good and euill The image of grace hath these specialties 1. faith 2. godly sorrow 3. the cohabitation of the flesh 4. a feeblenesse and defect in the measure of grace 5. a peculiar kinde of inhabitation of the spirit of Christ. Lastly the image of glory hath these differences a freedom like the Angels from all terrene necessities 2. an vtter abolishing of the sinfull flesh and of the very naturall disposition to dye 3. a full perfection of all graces 4. a losse of faith and sorrow and all the works of repentance 5. a speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of gods image should serue to teach vs to loue and admire all that feare god since the Lord hath graced them with this honor to be like god t is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of gods seruants 2. since the seat of this glorious resemblance of god is in the heart it should teach vs especially to looke to our hearts and keep them with all diligence euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue liberty to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of god then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in stead thereof with so much care fashion themselues after this world or after the lusts of their owne and old Ignorance or after the wills and humors of men 3. how are wee bound vnto god for this vnsearcheable loue that is pleased to restore vnto vs this diuine gift through the gospell of Iesus Christ. Thus in generall of gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. the efficient cause noted in those words of him that created him For the first we must vnderstand that to say man is the Image of God and man is after the Image of God is not all one for man is said to be the Image of God because hee is truely so and he is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two wayes created first in respect of being and so God created him 2. in respect of new being and so Christ created him neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he susteined the person of all mankinde else how could we be said to be created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that think God must needs saue them because he made theÌ„ 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration for it furthers both repenâ—ance and faith and therefore in diuers places of Scripture where the holy ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart and to create the fruit of the lips to be peace and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloud and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence and to create light and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadful maiestie that was able to worke so wonderfully and it inforceth humilitie by shewing that wee are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two
manner followes Put on viz as men doe their garments it is true that these graces for the worth of them are royall and so must be put on as the King doth his crowne or the Prince elected his robes it is also true that for safety these graces are as armour to defend vs against the allurements of the world or the reproches of euill men and so many be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renewed estate and so are to be put on as the new baptized was said to put on his new garments But I thinke the metaphor is taken generally from the putting on of rayment Diuers things may be heere noted 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men And what wicked men can get is but by the restraining spirit or by reason of naturall defect or for ill ends It is certaine a man may be said to be borne as well with clothes on his backe as with grace in his heart 2 How should the hearts of many smite them to thinke of it how they neglect this clothing of their soules with graces They euery day remember to put on apparrell on their backes but scarce any day thinke of putting on vertue for their hearts Oh when thou seest thy naked body clothed shouldst thou not remember that thy soule in it selfe more naked then thy body had need of cloathing also Oh the iudgement that abides many a man and woman how excessiuely carefull are they to trimme the body and yet are excessiuely carelesse of trimming their soules that haue so many gownes for their backes that they haue neuer a grace for their hearts yea the better sort may be humbled if they search their hearts seriously for either they want diuers parcels of this holy raiment or else they are not wel fitted on them they hang so loose many times there is little comelinesse or warmth by their wearing of these graces But let vs all be instructed to remember these graces and by praier and practise to exercise our selues in them and daily to be assaying how we can put them on till by constant vse of all good meanes we can grow spiritually skilfull in wearing of them and expressing the power of them in conuersation as plainely as we shew the garments on our backes resoluing that these vertues will be our best ornaments and that they are best clad that are clothed with these godly graces in their hearts Thus of the manner the enumeration of the graces follow Bowellâ— of mercy From the Coherence I note two things concerning mercy First that it is not naturall we are exhorted to put it on naturally wee are hatefull and hate one another which should teach vs to obserue and discerne the defects of our hearts heerein and by praier to striue with God for the repaire of our natures and in all wrongs from wicked men to bee lesse mooued as resoluing it is naturall with them 2 We may note heere that mercy is as it were the dore of vertue It stands heere in the forefront and leades in and out all the rest it lets in humility meekenesse patience c. Now in these words themselues I obserue 3. things 1 That mercy is of more sorts then one therefore hee saith mercies one mercy will nor serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needs many sorts of mercy There is mercy corporall and mercy spirituall it is corporall mercy to lend to giue to visit to cloath to feed to protect from violence hospitality to strangers and the buriall of the dead are also corporall mercies Spirituall mercies are not all of a sort for wee may shew mercy sometimes in things wherein no man can help as by praying vnto God for helpe now in things wherein man can helpe the mercy to be shewed respects eyther the ignorance or other distresses of other men The mercy to the ignorant is eyther instruction in the things they should know or councell in the things they should doe Now his other distresses arise either from his actions or from his passions his actions are eyther against thee and so thy mercie is to forgiue or against others and so thy mercy is to admonish or correct Thy mercie towards him in respect of his passions or sufferings is either in words and so it is consolation or in deeds and so it is confirmation What shall I say there is the mercy of the Minister and the mercy of the Magistrate and also the mercy of the priuate man 2 Mercies notes that it is not enough to be mercifull once or seldome but we must be much in the workes of mercy seldome mercie will bee no better accepted with God then seldome praier we are bound to watch to the opportunity of mercy and we shall reape not only according to the matter but according to the measure of mercy 3 It is not enough to be mercifull but we must put on the bowels of mercies and this hath in it diuers things For it imports 1 That our mercies must be from the heart not in hypocrisie or for a shew it must be true and vnfained mercy 2 That there should be in vs the affections of mercy we should loue mercy and shew it with all cheerefulnesse and zeale 3 That there should be a Sympathy and fellow-feeling in the distresses of others These bowells were in Christ in Moses and Paul 4 That our mercy should be extended to the highest degree wee can get our hearts to That was imported by the phrase of pouring out our soules to the needy The vse of this doctrine of mercy may be first for instruction to teach vs to make conscience of this holy grace and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy And to this ende we should labour to stirre vp our selues by the meditation of the motiues vnto mercy such as these God hath commanded it They are our owne flesh that need our mercy Our heauenly Father is mercifull yea his mercy is aboue all his workes yea he is Father of all mercies Mercy will proue that wee are righteous and blessed and that the loue of God is in vs and that our profession of religion is sincere and that our knowledge is from aboue and that we are true neighbors the right Samaritans God wonderfully accepts of mercy aboue many other thing and accounts what is that way done to be done as it were to himselfe Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our
to them and yet many of these Seruants were conuerted to the faith of Christ. Where we may learne that mens slaues may be Gods seruants hee hath his elect among these the deare children of God in this world may bee abased to most vile miserie and a most seruile condition The Vses are First to shew that felicitie is not in outward things for Gods seruants that had attained the chiefe good yet were in most base condition in respect of the things of this life Secondly to teach vs patience in lesser crosses whatsoeuer thou art yet thou art not a bondslaue therefore bee patient such as haue beene deare in Gods sight haue beene worse vsed then thou art Thirdly to teach vs compassion to the baser sort of men for Gods elect may be among these Lastly this is a great comfort to the abiect But howsoeuer bought seruants were most vsuall in the Apostles time yet hired seruants were vsed then too and are heere meant aswell as the other yea all seruants though they were nobles seruing in Princes Courts are tied â—o the duties generally heere required And as any seruants haue more knowledge and doe professe sinceritie in religion they are the more tied to bee carefull seruants to men they should not onely be better men and women but better seruants also Thus of the parties exhorted Be obedient Heere I consider 2. things 1 That they must obey they must approue themselues to their Masters not by wearing their cloth or cognisance or by words and complements but by painfull and carefull obedience 2 How they must obey and that may be opened thus First with reuerence with all honour 1 Tim. 6.1 both internall with high account and estimation of their Masters and externall with reuerent words and behauiour Secondly with all feare 1 Pet. 2.18 Ephes. 6.5 and this they should shew first by auoiding what might offend Secondly by not answering againe Thirdly by a holy endeauour to please them Tit. 2.9 Thirdly with subiection to rebukes 1 Pet. 2.18 2. to correction 1 Pet. 19.20 3. to their restraints first in respect of diet they must not bee their owne caruers Secondly in respect of place they must keepe the bounds of the Family and not at their pleasure bee gadding out either by night or day vpon any pretence without leaue Thirdly in respect of company they must bring none into the Family that are lewd persons or of what sort soeuer against the liking of the Master nor may they keepe company abroad to the iust offence of their Masters Fourthly in respect of apparell though they haue neuer so good meanes yet they must bee attired as becommeth Seruants And this subiection also they should shew in a ready acknowledgement of their fault when they vnderstand it It is a great fault in Seruants that though they vnderstand yet they will not answere First acknowledge and giue glorie to God and submit themselues to their masters Prou. 29.19 4 With all good faithfulnesse Titus 2.10 this faithfulnesse is required 1 In respect of the goods of the family and thus they must shew their faithfulnesse in not daâ—ing to purloyne the least pennie from their Maisters no pickers Tit. 2.10 2. It is not enough that they are true but they must be thriftily carefull to see that nothing be spoyled or lost or miscarry any way by their default and negligence this was the great testimonie of Iacobs faithfulnesse Gen. 31.36 2 In respect of secrets they must keepe the secrets of the Master and of the family yea and of the trade and calling to 3 In respect of the businesse of the family and heere their faithfulnesse standeth in two things 1 In diligence of labour he is not a faithfull seruant that eats the bread of Idlenesse as many seruing men do that can tell of no calling but attendance 2 In trustinesse and in this seruants must bee faithfull two waies first in their care to see their Masters directions executed in the familie as if they had beene present secondly in their speedie dispatch of busines abroad a sloathfull messenger is an exceeding prouocation to them that send him and it is a wretched fault in seruants when they are sent forth of the family about businesse they cannot find the way in againe in anie due time Thus of the duetie to which they are exhorted To them that are your Masters They must be subiect and obedient to all Masters indefinitely without difference of Sexe and so to the wife or widdow 1. Tim. 5.14 Prou. 31. or of condition they must bee obedient to the poorest as well as the rich Thus of the laying downe of the exhortation The explication followes and first of the premises According to the flesh These words may bee referred to masters and then the sense is this that seruants must be obedient euen to such masters as are fleshly and carnall men they must obey though their masters be Ethnikes or prophane persons it is a great praise for a seruant to men to bee Gods seruant also but it is a greater praise to be a religious seruant of an irreligious master to feare God in a prophane house 2 To seruants and so they are a limitation they are subiect onely in respect of their flesh and bodies and so heere is two things to be obserued The one exprest the bodies of seruants are in the power and at the disposing of the masters and therefore seruants must learne to subiect their flesh to their masters both commands restraints and corrections The other implied the soules of seruants are not in the power and at the disposing of Masters their spirits are free nor Master nor King can command the conscience Vse is first for reprofe of such seruants as giue more to their masters then is due thou oughtest to be of the same calling trade labour c. that thy master is of but thou art not bound to bee of the same religion or humor with thy Master It is a great fault not to giue the bodie to thy Master but a great fault also to giue both body and soule to bee at his disposing both are extreames Secondly should seruants feare their masters because they haue power ouer the flesh how much more should we feare God that hath power to destroy both soule and flesh in hell Math. 10. Thirdly this may be a great comfort to a seruant thy soule is as free as the soule of him that sits on a throne thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart Thy best part is free In all things Seruants must obey in all things euen in things that bee against their credit profit liking ease c. There is a great sturdinesse in many seruants either they will not doe some things required or not at the time when they are bidden or not in the manner but as they list these courses are vile and heere condemned Obiect But vnlawfull and vnmeet things are required
God Gen. 24. Fourthly they must be religious in the generall duties of piety to God as well as in the particular duties of seruice to their Masters they must so serue men as they feare God also Vses First for Seruants and then for Masters Seruants must learne to doe all their labour fearing God euen that God 1. That set them in that calling 2. Whose eies alwaies behold how they discharge their dutie in their calling and inasmuch as the feare of God is made the ground heere of other duties they should learne to be the better seruants to men because they feare God Masters also must learne first what seruants to choose not such onely as will doe their worke but such as feare God also and if they haue failed in that they should labour now to beget and nurse the feare of God in the seruants they haue for Gods feare would make their seruants more dutifull to them besides the reason why their seruants fall to whoring stealing vnthriftinesse c. is because the feare of God is not in them Quest But what should Masters doe that their seruants might feare God Answ Foure things First they should pray and reade the Scriptures in their houses and Chatechise their seruants Secondly they should bring them to the publike preaching of the word Thirdly they should giue them good example themselues Fourthly they should restraine them from prophane company and incourage them and allow them libertie at conuenient times to conuerse with such as feare God Thus of the feare of God Verse 23. The third thing required in their obedience is that they doe it hartily in this Verse is the manner of the dutie and the inducement therevnto Hartilie Ex animo The obedience of Seruants should be a hearty obedience the Apostle will not haue onely feare of God but loue of the master their obedience must beginne at heart not at hand or foot if the heart bee not with their obedience the master may haue their labour and that he hath of the Oxe but such seruants lose their labour Quest What is it to obey Ex animo Answ It is to obey voluntarily and out of a heart and affection rightly ordered but especially it is to obey out of a iudgement well informed The vse is therefore to vrge them to doe it and heere I would consider of the obiections of Seruants why they cannot obey Ex animo Obiect 1 Bondage is against nature Solut. It is against nature as it was before the fall but not as it is now since the fall Obiect 2 But Christ hath made vs free Sol Free in soule in this life not in bodie till your bodies be dissolued or till death Obiect 3 But my Master is froward Sol Yet thou must be subiect 1 Pet. 2.18 Obiect 4 But he doth not onely giue ill words but blowes Solu Perhaps it is needfull for a seruant will not be corrected by words Prouerb 29.19 Obiect 5. But hee correcteth me vniustly Solu First who shall iudge thus shall seruants themselues Secondly it is acceptable if for well doing and for conscience thou endure to bee buffeted c. 1 Pet. 2.19.20 Obiect 6. But my master is not onely a froward man but a wicked man and a enemy of Christ. Solu Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Obiect 7. But I am an hired seruant not a bought seruant Solu Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are heere bound to obey hartily Obiect 8 But vnmeet things are required Solu Discerne things that differ but yet obey in all things All this reprooues grudging and slow and stubborne seruants Whatsoeuer yee doe Not onely faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doctr Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort for instruction they must serue their masters as they would serue the Lord with all faithfulnesse diligence willingnes prouidence conscience c. For comfort and incouragement also is this doctrine and that 3. waies First heere is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God aswell as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or onely Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for ye serue the Lord Christ. In this verse Seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerfully shall receiue of Christ the reward of inheritance but you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ ergo you shall haue the reward of the inheritance Knowing Doctr Seruants may and ought to know and bee assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much liberty nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should bee denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doctr The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeliefe that is many times in Gods children doubting of Gods acceptation of their praier and holy indeauours shall the base and secular workes of mens seruants be rewarded and the great workes of Piety in Gods seruice not be regarded Of the Lord God will be pay-master vnto seruants and in that they are turned ouer to God for payment it implies that the most masters are careles and vnmercifull and this they are not onely in withholding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their Families empty and without meanes to liue in the world Reward of inheritance Two things are heere affirmed of heauen first it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. We should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but
man 190.191.192 Twelue sorts of wrong zeale 194. Sixe things in true zeale 194. Foure sorts of men reproued about Physicke 195. Three rules for our practise concerning such as we suspect in profession 196. A religious familie is a little Church 197. Foure orders in the familie 197. Of reading the Scriptures 198. The profit of reading Scripture and the causes why many profit not 198. Painefull Preachers many times grow idle 199. How many waies men remember the bonds of others 202. Of the authoritie of the Postscript 202. CHAPTER IIII. VERSE I. Yee masters doe that which is iust and equall vnto your seruants knowing that yee haue also a master in heauen THis verse belongs vnto the doctrine of houshold gouernment and containes 1. the dutie of masters 2. the reason knowing c. In the dutie 1. the parties charged ye masters 2. the dutie required doe that which is iust and equall 3. the persons to whom it is to be performed vnto your seruants Masters All masters are charged without difference yea the wife as well as the husband by a Synechdoche the greatest as well as the meanest and the poorest must deale iustly as well as they that haue more meanes c. Doe that which is iust and equall Doctrine from the coherence That God that promiseth eternall things will prouide temporall things also In the former chapter God promised the reward of inheritance to seruants heere he takes order for their well being in the world charging masters to see that they be vsed iustly and equally Iust. Masters must doe iustly and shew it 1. generally by not requiring vniust things of them and by chusing such seruants as are iust into the familie lest by bringing in leud seruants the rest be infected For if it be a great iniustice to bring in an infectious seruant that hath the plague vpon his bodie and to appoint him to worke among the rest of his seruants that are free from the disease then it is much more vniust to bring in leud seruants that haue the plague sore of sinne running vpon them for the presence and counsell and example of leud sinners is of more power to infect a sound soule than is a plaguie man to poison the sound bodie of others 2. More particularly masters must doe that which is iust 1. to the soules 2. to the bodies of their seruants They must deale iustly with their soules by helping them to grace if it be possible but at least by bringing them to the publike meanes of grace and by priuate training of them vp in Gods feare by praier and instruction The iustice they owe vnto their body may be referred vnto three heads For either it concernes their maintenance and so they must giue them their portion of food conuenient for them or it concernes their wages and so they must giue the wages proportionable to their worke and that in due time and without defrauding them of any part of it or it concernes their punishment and so the iustice of the master must be shewed both in this that hee will punish their open disorders as also that he will doe it with instruction moderation and to profit them and the whole familie Equall Masters must not onely deale iustly but they must deale equally with their seruants And masters deale vnequally many waies 1 When they require inconuenient things for though the seruant must obey yet the master sinnes in requiring vnequall things 2 When they impose more worke than they haue strength to doe 3 When they turne them away when they are sicke for it is equall that as thou hast had their labour when they were well so thou shouldest keepe them when they are sicke 4 When they restraine them of libertie for their soules If thou haue the worke of their bodies it is equall that thou take care for their soules and if they serue thee six daies it is very equall thou shouldest proclaime libertie to them to doe Gods worke on the Sabbath day 5 When they restraine and with-hold their meat and wages 6 When they send them out of their seruice emptie after many yeares bondage and not prouide that they may haue some meanes to liue afterwards To conclude it is not equall for the master to heare euery word that men say of his seruants nor is it meet they should bring vp their seruants delicately nor yet that they should leaue their callings and the whole care of their businesse to their seruants but they ought diligently to know the state of the heards themselues Thus of the dutie The reason followes Knowing that yee haue also a master in heauen Heere are foure doctrines to be obserued 1 That there is no master but he is a seruant and therefore as hee would require his worke to be done by his seruant so hee should be carefull himselfe to doe Gods worke to whom he is a seruant 2 That Gods maiestie and mans authoritie may well stand together Christ and Caesar can well agree Mans gouernment in a familie and Gods gouernment in the world are not opposite one to the other 3 Ignorance of God and the accounts must be made to God is the cause of that securitie insolencie and crueltie that is in men That it is ill to vse seruants ill it will be required if they be wronged Thus of the reason Verse 2. Continue in praier and watch in the same with thankesgiuing In this verse with those that follow to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes matter of exhortation to verse 7. and matter of salutation verse 7. to the end The exhortation may be three waies considered 1 As it concernes praier ver 2.3.4 2 As it concernes wise conuersation ver 5. 3 And as it concernes godly communication ver 6. Concerning praier two things are to be obserued 1 How we must pray or the manner 2 For what or the matter In the manner three things are required 1. perseuerance 2. watchfulnesse 3. thankefulnesse ver 2. In the matter is further added 1. the persons for whom praying also for vs 2. the things for which that God may open c. ver 3.4 Continue in praier The doctrines implied in these words are foure 1 That our mortall condition is a condition of singular vanitie in that the best of Gods seruants are euer wanting something 2 That long praier of it selfe is not blame-worthie Christ continued all night in praier 3 That praier is of perpetuall vse in the life of a Christian. 4 That to pray by fits is not Gods ordinance neither that hee requires nor that he will accept The doctrine exprest in these words is threefold 1 That we must hold out and pray still and neuer giue ouer praier till we giue vp our soules into Gods hands 2 That we must pray vpon all occasions for health wealth successe in our calling preseruation of our estates the blessing of
desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ Noting that it is a greater want to want the liberty of his ministry in respect of vtterance then it is to want the liberty of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull ministers There are fiue things that stop the mouthes of ministers in generall 1 Ignorance and presumptuous sinnes in the ministers themselues for polluted lips are no lips of vtterance the lips of the minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1. Cor. 16.9 and therefore we should pray that God would deliuer his faithfull ministers from vnreasonable and absurd men 1. Thess. 3.2 4. Discouragement and feare silence many a minister in respect of the life and power of preaching 1. Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the minister from the power of preaching God would Doct. 1. The hearts of ministers yea of the best ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is hee that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or persecuter c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for ministers that were at large and enioied peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinarie but extraordinarie ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ. To speake the mysterie of Christ. Christ is a mysterie to the Gentiles to the Iewes to Heretickes to Papists to carnall men yea to godly men It is a mysterie to the Gentile that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretickes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue waies for there are mysteries 1 In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2 In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3 In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4 In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie The spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5 In the Gospell of Christ. And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4 in the person obedience and passion of Christ who was the substance of the Mosaicall Ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is little power in it to some not giuen internally though externally they haue meanes in the plentie and power of it If you yet aske me what causeth this hiding of the Gospell from such as liue euen in the light of it I answer it is either 1 The vaile of their owne ignorance 2 The powerfull working of the God of this world to blinde them 2. Corinth 4.4 3 The custome in sinne and customarie abuse of pleasures and profits 4 The
because the 400. Prophets did Lastly to walke wisely is not to walke craftily and deceitfully for such wisdome of serpents is required as may stand with the innocencie of Doues Redeeme the time To redeeme signifies either to recouer what is lost or to buy what is wanting It is vsually a metaphor borrowed from Merchants buying and selling of commodities Time signifies either space of time or the opportunitie of time both may be heere retained In generall as time is taken for space of time there are diuers things may be obserued 1. That time is a commoditie 2. That a Christian is a Merchant by calling 3. That as any are more wise the more they know the worth of time Eph. 5.15.16 4. That a Christian findes the want of time 5. That if he were prouident time for holy duties might be bought 6. Not to trade for time is a great fault and yet an vsuall fault and comes to passe because men haue no stocke of grace to imploy or they haue neuer serued a prentiship to learne how to vse time or else they haue had such extraordinarie losses they cannot set vp againe they haue so often made shipwracke of time by misse spending it that they cannot now well set themselues in a course to vse it well Againe if time be taken for opportunitie we may obserue 1 That there is a season an opportunitie a due time God hath his haruest for iudgement Matth. 13.30 his season for temporall blessings as for the dew of heauen and the fruits of the earth Act. 14.17 so hee hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 fo◠the testification of our iustification 1. Tim. 2.6 for mercie and deliuerance and the helpe of Sion Psal. 102.13 and for saluation spirituall and eternall 2. Cor. 6.2 Finally there is a season both for man to doe good Psal. 1.3 and to receiue good Isa. 55.8 2 That this opportunitie is not obuious not ordinarie nor easie and euery where to be had Euery day in the yeare is not the Faire day nor euery day in the weeke the Market day 3 When opportunitie is offered we must not neglect it or lose it Ministers must preach while the doore is open the people must walke while they haue the light so we must all pray in euery opportunitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.18 Luk. 21.36 4 We must aduantage our selues by spirituall opportunities though it be with our losse and paines We should not thinke much to be at some losse for Gods wares as well as mens and wee must be content to trauell as well to the market of our soules as of our bodies In particular concerning redeeming of time consider 1. what time is lost 2. how time is to be redeemed 3. how it must be vsed when it is redeemed 4. the vses For the first all time is lost that is spent idly or in the superfluous feeding of nature either by food or sleepe or in ill companie or in the seruice of sinne and the lusts of the flesh or in the seruice of the world or superfluous cares about profits or icies about pleasures yea the time is lost that is spent in Gods worship where it is done idolatrously superstitiously ignorantly carelesly hypocritically c. For the second wee must distinguish of times and the persons that haue time to sell and the kindes of redeeming There is time past this cannot be brought backe againe by any price but yet wee may contract with time present for some allowance towards the losse of time past There is also time to come And heere is first a time of glory to come and a great bargaine to be made and for the buying of this heauen must suffer violence and we should throng and crowde into the market to procure it by praier hearing faith almesdeeds c. For though it be onely Christs merits that deserues it yet these things we must doe for the assurance of it Besides there is a time of sorrowes to come as sure as we haue had our daies of sinne wee shall haue daies of sorrow and torment This time is to be bought out with repentance watching fasting praying strong cries by all meanes endeuouring to make our peace and flie from the anger to come But time present is the commoditie we are with all carefulnesse to redeeme The deuill and the world haue time our callings haue time and God is a great Lord of time Time out of the deuils hands and the worlds must be redeemed by violent ablation time from our callings wee must redeeme by permutation only making an exchange and allowing time for godlinesse In the first and chiefe place time of God we must buy both the space of time to repent in and the opportunitie of time both for the giuing and the efficacie of the meanes and for this we must both offer and tender the sacrifice of Christ to pacifie for time lost and procure acceptation and also wee must offer vp our selues soules and bodies vpon the seruice of opportunities humbling our soules to walke with our God 3 When wee haue bought time wee must be carefull to vse it well and heerein a principall respect is to be had vnto the soule for all this merchandise is for the vse of the soule especially and for religious ends And thus we must spend some time in mortification 1. Pet. 4.1.2 and some part in searching the Scriptures lest that be said of vs which was said of the Iewes that whereas concerning the time they might haue beene teachers they did need againe to be taught the very principles they were so in expert in the word of righteousnesse Heb. 5.12 Much time should be spent in the workes of pietie abounding in the worke of the Lord as wee abound in time Some time should be spent in workes of mercie both spirituall instructing comforting exhorting admonishing c. and corporall in feeding clothing visiting c. Generally our time should be spent in well doing Gal. 6.9 And as for time for worldly businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wept not and they that reioice as though they reioiced not and they that buy as though they possessed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7.29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might mooue vs to redeeme the time in this respect 1. We haue our times appointed and the bounds of our habitation assigned