God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph
whole body for from him flowes Peace and Reconciliation vers 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplyed out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church In the description of his relation to the Church of the Colossians he vrgeth them with two things first their misery without CHRIST 2. the remedy of their misery by CHRIST Their Misery stands in two things first they are Strangers secondly they are Eneâ—ies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes vers 22. In setting downe their Remedie hee notes 1. the Meanes 2. the End of the meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight vers 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the duty required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoyded viz. vnsetlednesse or reuolting in the words Be not moued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the Consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is it hee preacheth and therefore it should be it they should keepe fast the second is the testimony of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimony of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancy in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mystery fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. The seauenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the Flesh the Lord annoynted seperated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse that are seperate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God euen that God that by an eternall and vnexpressable generation is the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since wee heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laid hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue seperated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace we reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which
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
raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and Learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men be aduised least by resisting the Ministery they be found fighters against God and it may be a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and be thankfull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are conteined in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1.2.3 Secondly by prolepsis remouing sundry obiections v. 4.5.6.7 There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the acknowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though hee were absent in the flesh yet he was present in spirit Ob. 3. But is it charitie to entertaine surmises of vs Sol. He saith he did reioyce in their order and stedfastnes present But he wrote this to warne them to take heed Quest. Tell vs at once what you would haue vs do Answ. v. 6.7 two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz. as yee haue receiued the Lord Iesus Christ. Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First he setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from vers 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three things from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the Godhead bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these things v. 10. Here note the persons yee the time are the benefit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with hands and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue things are to be noted 1. the persons yee 2. the time are 3. the manner set down negatiuely without hands 4. the form of it affirmatiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ. Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumcision a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuiâ—ication raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a twofold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14.15 concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea hee spoiled the deuills and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16. to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16.17 Secondly against philosophie v. 18.19 Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1.
insnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoint vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Satan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill societie chains them downe to a necessitie of dissolutenesse 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should doe to bring his life into order I shall profitably aduise fiue things First that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsurie whordome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life he liues in and with all heedfulnesse shunne them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature he is most prone vnto Fourthly he shall doe wonderfully profitably if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to bedistinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoid as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and praier and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe but euen pray the Lord that he would make his way plaine before our face and direct the workes of our hands and hold vp our goings in his pathes that our steps doe not slide And to this end we should euery one be peecing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy waies either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stedfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may be had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and anointeth vs in Christ doth stablish vs in him There is a sure foundation of God vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which slie for refuge to lay hold vpon the hope set before vs which hope we haue as an anchour of the soule both sure and stedfast And wee are commanded to resist stedfast in the faith And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith without wauering Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ hee is able to contemne and denie the allurements examples customes and glorie of this world hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes or limiting God for the manner or time or instruments of deliuerance he can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings The promises of God are not yea and nay but alwaies a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when he approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates
some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the morefull vnderstanding hereof it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those â—hat haue their hearts wakened after this losse doe vsually feele a strong conflict of terrors the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sense of Gods fierce anger and in many of these their terror is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargie with the rest of the ill effects before in common propounded Secondly a distinction must be made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their falls makes them wonderfull vile before the world the mouth of euery beast will be open to raile against them wicked men will keep the assise for them yea the banks of blasphemie in wicked men will be broken downe so as they will with full mouth speake euill of the good way of God besides it cannot be auoided but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe we must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those falls with satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest. But doe all these come alwaies for sinne Answ. Not alwaies but where sinne is presumptuous they doe 2. Quest. But doe all these things befall all such as fall into presumptuous sinne Answ The iudgments of God are like a great depth and he afflicts how he will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest. But are these things found in those that loose their stedfastnes by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and be in this danger to fall into so euill an estate Soint Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then a Prince because Nabuchadnetzar was seuen yeers like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ. There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholy 2. He hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp and taken prisoner Now for the remedies of this losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods feirce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to be contented God should wash them throughly though it were with many crosses And further they must be reuenged of their owne flesh by streitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull careful of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with al thankfulnes to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwaies Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the elect which in this life is incureable Of this I can say little because the Scripture is in this point exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can
of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this hee speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall and diuine things by the second things seperate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferior to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisdome and that must needes bee in such knowledge as hee got by obseruation by degrees in the world Thus of the wisedome of Christ. Concerning the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or angells to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power he worketh humane things thus is he powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth 4. a iudiciarie power viz. to be the Iudge of the whole world Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator between God and man the true high priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one worke done f the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ. Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ. In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fullnes The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall proprieties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ iâ— omnipotent euery where present c. 2. Be it in which bodie the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fullnes this fullnes notes the essence as well as the proprieties now I hope they will not say the essence is wholy communicated to the bodie of Christ. 4. All fullnes imports all attributes as well as some now all attributes are not communicated as for example the bodie of Christ was not eternall Lastly the same was cleared before the fullnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by prayer and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flâ—sh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence we know how infinitelâ— compleat he is in himselfe Thus of the 9. verse VERS 10. And yee are compleat in him who is the head of all principalitie and power The third reason of the dehortation is taken from our perfection in Christ we need not goe to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ. Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ. 5 the limitation in him In generall we may obserue that Christ doth deriue of his fullnes to his memberâ— of his fullnes haue we all receiued grace for grace out of his fullnes he filleth all in all he ascended farre aboue all heauens that he might fill all things Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fullnes I answer he maketh them compleat or filleth them out of his fullnes with knowledge grace and truth peace power ioy and righteousnes strength against temptations and death abundance of blessings in the Gospell and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnes Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fullnes of Châ—ist Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be food enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat he shewes that it is not enough that mens hearts haue been full of Christ but they must be so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fullnes in the children of God Answ That this
spirit for sin till our hearts were as sore as were the Shechemites bodies 4 That wee are adopted into Gods fauour and communion with Saints and distinguished from all other men 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seede of Abraham 6. That through bearing the crosse the first fruites or our bloude should be readie to be offered for him that died for vs. The ends why circumcision was appointed were 1. To teach them by signification the things before mentioned 2. To be as a sacrament initiatorie to let them into the Church 3. To be a partition wall betweene them and the Gentiles and as fetters to restraine them from societie with them 4. To binde them to keepe the whole law 5. To be a seale both of the righteousnesse of faith and of their right and possession of the land of Canaan as a tipe of heauen There were three sorts of citizens in the old Church of the Iewes Isralites proselites and religious men Isralites were of the seede of Abraham those were bound to circumcision necessarily Proselites were Gentiles conuerted to the Iewish religion those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law Now there were certaine religious men of the Gentiles conuerted and embraced the couenant of God but were not subiect to circumcision such were Naaman and the Eunuch and others Now this circumcision after the comming of Christ was abolished 1. Because all effusion of bloud must cease when Christs bloud was shed 2. The partition wall was now taken downe and therefore there needed no signe of difference 3. The priesthood was changed and therefore the rites belonging to it also Obiect But Christ himselfe is said to be the minister of circumcision Solut. That was true 1. As he was giuen to the Iewes by expiation to performe what was promised to their fathers 2. He was a minister not of the law which he abolished and fulfilled in his comming but of the Iewes among whom he was conuersant for he preached not to the Gentiles He was a minister of circumcision that is he was a Preacher among the Iewes as Peter was the Apostle of circumcision Thus of circumcision made with hands Now concerning circumcision made without hands 5. things in this verse may be noted 1. The persons circumcised ye 2. The time are 3. The manner negatiuely set downe without hands 4. The forme of it putting of the bodie of sinnes of the flesh 5. The efficient cause the circumcision of Christ. In generall we may note that the case of the Gentiles is not worse then the Iewes we want sacrifices types oracles circumcision c. but wee haue the thing signified before the law they had the shaddow vnder the law they had the Image after the law we haue the body Quest. But what should bee the reason that the holy Ghost in this place and in diuerse others vseth such hard phrases and darke kindes of speech Answ. The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings 1. Thereby to execute vpon wicked men a strange and secret curse He speakes to them in parables 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes 3. In allegories the holy Ghost doth not only tell the thing but explicate it by comparisons as here 4. The hard places of Scripture are Gods chests wherein hee hides his treasure from wicked men 5. God hereby prouides for the constant nourishment of the faithfull that though now they finde a sweet rellish in the word yet if they come again to the same word there is such depths in it they may finde more food in it 6. God somewhat aimes at the humbling of the proud heart of man and will hereby make him see his wants and many waies buffet him 7. To excite in vs so much the more diligence 8. Some parts of Scripture are for an appointed time and till then they are sealed vp so a vaile is yet drawne ouer some parts of the Reuelation in things not yet accomplished so it was in Daniels time Thus in generall Circumcision without hands is a wonderfull worke of the spirit of grace wrought by the word vpon the members of Christ vpon their receiuing into the mysticall bodie by which corruption of nature is wounded beloued sins cast away with sorrow and the sinner receiued into an euerlasting communion with God and his Saints Now that there is such a worke as this in euery child of God is apparant by these places of Scripture Deut. 10.16 30.6 Ier. 4.4 Rom. 2.26 and this text The first thing here to be considered is the persons both in themselues ye and in their relation to Christ in whom and to other gifts mentioned before and imported in the word also Ye What graces we heare to be in Christ members we must looke to it that they be in vs it was no comfort to the Colossians that others were circumcised with circumcision without hands vnlesse it might be truly so said of them also which serues for great reproofe of many that neglect the power of all doctrine which is the application of it to themselues but this comes to passe either for want of faith or through preiudice or the slumbring of the spirit or the loue of secret sinne yea many lose the power of the doctrine by wandring obseruation how it may sute vnto others In whom Circumcision without hands is only found in such as are actually in Christ they only wound corruption of nature and cast away beloued sinneâ— with sorrow this is the difference between temporarie faith and iustifying faith There are three sorts of hearers in the Citie Some wholy prophane such as will mend nothing nor like to heare of mending Some openly sincere professing constantly this circumcision without hands A third sort partaking of the properties of both the former for they agree with the best in these things 1. In the loue of the ministerie and Ministers that preach faithfully 2. In the taste of the powers of the life to come finding the word often of singular power so as they receiue it with ioy and great admiration 3. In the defence of the truth they seeme as forward as any these are neere the kingdom of God as the Scribe was these are more then halfe perswaded as Agrippa was these are fired with desire many times to know what to doe to be saued as the young man in the Gospell was but alas all this brings them within the compasse of none of Gods promises and if they looke not to it fearefull apostacie will be the end of all this and they may proue most spitefull aduersaries of the same ministerie they admired and proud contemners of the same remorse with which themselues were often smitten and so their latter end be ten times
vnauoidable argument These cerenies are but shaddowes of that substance which now we haue and therefore it is a foolish thing to striue about the shaddow when we haue the substance Ceremonies were shaddowes in diuers respects 1. In respect of certainty of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shaddow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shaddow is darke so were the ceremonies 4. In respect of cessation a shaddow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ. It is added of things to come to keepe off the blow from our sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuerslie interpreted some referre the words to the next verse but without reason some supplie a word body and read but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now inioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenes of minde and worshipping of Angels aduancing himselfe in those things heâ— neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioints and bands increaseth with the increasing of God In these two verses he concludes against philosophie and therein specially against Angell-worship a deuise like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the primitue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuises 4. That this course tends to the high derogation of the honor of Christ who onely deserues all glorie and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend an other 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ. Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who ranne for prizes among whom there was one they called Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz let no man beare rule ouer you then the Apostles meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condemne them vers 19. This may teach the ministers of the Gospell to know and keepe their boundes and the people likewise not to suffer any to beare rule ouer their consciences with their own deuises It condemnes also the hellish pride and imperiousnes of the popish clergie in playing the iudges ouer mens consciences at their owne pleasures seeing we haue no iudge nor law-giuer but only Iesus Christ to whom the father hath giuen all power Quest. But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as iudges to assigne the crowne to them that runne well Answ. They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a feild the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth Many receiue the grace of God in vaine Many come neere the kingdome of God with the Scribe and yet loose Many loose what they haue wrought Hence that exhortation let no man take away your crowne The vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honors of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianitie to wicked men but especially this reproueth those men that hauing runne well for a time suffer themselues to be hindred and so loose the prize Many are the waies the diuell hath to hinder men in running sometimes by raising vp aduersaries and outward molestations sometimes he casts shame in their way and names of reproach sometimes he iniects tentations sometimes he leauens them by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnesse to looke to our selues after we set out in the race of Christian profession that no man take our crowne and to this end we must consider both what to shunne and what to follow
office to be Prophets Kings and Priests vnto God 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things 12. Sympathie in all miseries 13. The sanctification of all occurrents in life or death 14. Theresurrection of the body both for matter and prioritie Lastly the opening of heauen a lease whereof is granted and sealed and earnest giuen in this life Thus of vnion with Christ. From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world simpathie in afflictions the profit of spirituall mercie counsell consolation admonition c. and lastly a part in their lot By ioyntes and bondes The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands We are tied to Christ both by his spirit and by faith and hope and holy desires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if we be thus tied to Christ by ioints and bands then they are to be reproued that like it so well to bee still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthie coupling with an harlot and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited and it should seperate vs from sinners and cause vs to striue to shew our selues new creatures and to seeke those thinges that are aboue where our head and sauiour is Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioints and bands who shall seperate vs from the loue of Christ Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good to all weldoing to doe it with loue sinceritie and brotherly affection yeelding honor to the places and gifts of others with all vprightnes diligence and respect of Gods glorie with hope patience praier with mercie Sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches with all sorts of spirituall blessings in heauenly things she is cleansed by the bloud of Christ Christ is her wisedome righteousnesse and sanctification and redemption she is not destitute of any heauenly gift and this he tooke order for when he ascended on high and led captiuitie captiue Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a maruellous glorie to Christians The body of Christ groweth 1. In the number of parts or members men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace as knowledge and the like 4. In practise of holy duties 5. In the strength of Christ There are many lets of the growth of grace and holinesse in Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hipocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections 6. Spirituall pride 7. Loue of ease or loathnesse to endure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsettlednesse in assurance And lastly some secret corruptions which they fauor and will not forgo The open and externall lets are 1. Want of publicke powerfull meanes 2. Discord with the members of Christ 3. Neglect of priuate meanes 4. Want of order of life 5. Vnfaithfulnesse in other bonds 6. Secret detractors and backbiters 7. Vngodly companie 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hipocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glorie That we may increase we must looke to three things 1. That wee often purge our hearts by godlie sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministry of the gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if we be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandements and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenes of minde and not sparing the bodie which are things of no value sith they
not be reconciled nor agree with the aduersary quickly feare that prison that is threatned by our Sauiour euen the prison of hell into the which if they be cast they shall not come out till they haue paid the vttermost farthing and on the other side it is a singular praise to bee ready and forward to be reconciled and lay aside malice and discord and a crowne of reward shall bee giuen to such as seeke peace and agreement yea a double crowne one because hee will bee reconciled and another because hee seeks it and asketh peace first The remedies against malice follow and they are of two sorts For malice is to be medicined in our owne hearts or auoyded or it is to be compounded or preuented in others Now to take order that malice might not infect vs these rules are to be obserued First we must take heed of the causes of malice and they are either within vs or without vs within vs there is pride and impatience and enuy and in some nature a very lust to contend a kinde of petulancie and a very spirit of contradiction now vnlesse we keepe out or subdue these it cannot be but grudge and malicious discords will transport vs. Againe without vs there is the tale-bearer and scorner and the froward person and the busie-body called the man of imaginations all these must be shunâ—ned and auoyded if we would liue without malice or contention for where no wood is there the fire goeth out and so where there is no tale-bearer strife ceaseth and the like may be said of contentious and froward persons for as coles are to burning coles so is a contentious man to kindle strife If a man finde himselfe apt to grudge or strife it is his best way to keep out of the way of froward persons that may soone fire him The like counsell must bee giuen concerning the scorner for saith the Wiseman cast out the scorner and contention shall goe out and it is sure that he that would not be infected with hatred his best way will bee to hate the busie-body Now if this direction will not serue the turne then in the second place thou must mortifie thy rising malice and confesse it with griefe vnto God till by praier thou get some victory ouer it Thirdly much malice and grudge would be auoyded if we did but obserue that counsell Leuit. 19.17 namely that when wee did conceiue dislike of any thing in our brother for which we did feare we should hate him we should go to him and reprooue him rebuking him plainly for his sinne many times a seasonable reproofe drawes out the poyson of beginning grudge and malice Fourthly it is good to meditate vpon the passion of Christ and of his readinesse to forgiue euen vpon the crosse great wrongs and worser enimies wee should lay a necessitie vpon our selues to bee aduised before we would admit contention or the resolution to contend for as Salomon saith by pride commeth contention but with the well-aduised is wisdome euen this wisdome to forbeare contention Finally in the fourth to the Ephesians the Apostle before he saith Let all bitternesse and wrath and malice c. bee put away had said in the verse before grieue not the holy spirit of God whereby yee are sealed to the day of redemption as if he would import that a man might bee induced to put away malice and the rest of the vices there named with great ease and readinesse if he would obey the motions of the Spirit and busie himselfe seriously about the assurance of his full and finall Redemption daily thinking of the time when hee shall be rid of all wants and sinnes and wrongs too if wee could oftner thinke of Gods iudgments and the great day of reuenge and recompence it would cause vs to haue lesse stomach to bee our owne iudges and reuengers And if the spirit of God might rule vs our flesh would haue little heart to busie it selfe about the works of malice Now for malice in others it must be considered either as it is to bee compounded or as it is to bee auoided and for the compounding of it obserue these ruleâ— First if thou wilt not doe good for euill which yet is required yet be sure thou render not euill for euill Secondly if thy brother haue ought against thee so as thou bee priuy to thy selfe that thou hast done him any wrong or giuen him any cause so to conceiue then goe thou and seeke reconciliation tender it and aske it of him Thirdly if the contention be yet secret follow Salomons counsell say nothing of it to others but debate thy cause with thy neighbour himselfe and discouer not thy secret to another peace might soone be made with many men if the discord were not made so publike Now for auoiding of contention and malitious discords there are diuers rules of great vse I. Meddle not with the strife that belongs not to thee II. Contend not with fooles thou shalt neuer haue done if thou meddle with foolish persons for whether they rage or laugh there is no rest III. Let nothing be done through vaine-glory IV. Speake euill of no man V. Bee courteous and tender-hearted VI. Wrong no man but follow that which is good both amongst your selues and towards all men Lastly pray for a couering loue for hatred stirreth vp strife but loue couereth all sinne The vse of all this may be both for reproofe for instruction For reproofe of many men that are fearefully soured with this leauen they doe not onely let the Sunne goe downe vpon their wrath but they let the Sunne goe his whole course and can finde no time from the one end of the yeere vnto the other to compound and lay aside their discords Nay so hath malice seated it selfe in some dogged and spightfull natures that it seemeth to proclaime it will neuer loose possession till the deuill the father of malice hath full possession both of soule and body But let euery godly minde be perswaded to auoyd this monstrous sinne yea let vs striue to auoide the very beginning of it or if nature haue such corruption that for the present we cannot get our hearts rid of all secret poyson of dislike let vs be sure we be but children in malitiousnesse it is a monstrous wickednesse to haue a head that is exercised to strife and a heart that hath a kinde of sinfull dexteritie in framing and plodding for malitious courses And thus much of malice Cursed speaking The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemie Now blasphemie or cursed speaking it is a sinne either against pietie or against righteousnesse As it is against pietie it is blasphemie to reproch or reason against the person or nature of God or against the prouidence and works of God or against the worship of God and the meanes thereof and
is the principall meanes not onely to make vs religious and holie in our behauiour towards God but also to make vs righteous iust and amiable in our carriage towards men It is the Word that makes vs 1. New creatures 2. Humble 3. Meeke Psalm 45.4 where it is called the word of meekenesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to for beare and forgiue 6. Louing able to expresse in carriage the affections and duties of loue 7. Peaceable Esai 2. 2.4 The word shall iudge all strife so as men shall not onely lay aside the effects and meanes of contention and hostility but become by the power of the worde willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubornly rebel against the Word either refusing to heare it or hardning their heart against the working of it And secondly if wee finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren wee should come to the word and to Christs Ministers for there wee may finde helpe if we will be aduised and if our seruant and children in their carriage be disordered we should bring them to Gods house that there they may bee framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall Secondly of one part of the word which is the Psalmes Concerning the word in generall heere is to be considered First the Author of it Word of Christ. Secondly the manner of entertainement of the word Let it dwell in you plenteously in all wisdome Thirdly the end or vse of it should bee put too First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 1 Titus 3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarlie acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsels and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Chist by his owne mouth vttered It is true that in euery of these a Christian should bee exceeding rich But I take it that all these senses are too straite and narrow for this place By the word of Chirst therfore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies First as Christ is the subiect of it the summe of the word is Christ. Secondly as it is the proper inheritance and riches of the body of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the Author of it and so I take it heere principally to be meant Christ is the Author of the word First in respect of inspiration Secondly in respect of Commission to his Ambassadors he doth not onely indite the Ambassage but giues Commission to the Ambassadors Thirdly in respect of confirmation externally by the signes that follow it and internallie by the seale of the spirit Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape hee appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power and efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer and in the difference of power betweene Christs Ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the verie secrets of men and telles tales of the hearers The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Iohn 8.43 viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the Word many waies so principally sixe waies First by contemning of it Secondly by betraying it to Satan letting him steale it out of our hearts Thirdly by choaking it with cares and lusts Fourthly by making it of none effect by Traditions Fiftly by a proud challenging of the knowledge of it to our selues Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men Affirmatiuely it may teach vs foure things 1 To receiue the word of God with all humility and meekenesse 2 To receiue it with faith 3 To glorifie the word of God which we doe First when we ascribe the praise not to men but to Christ. Secondly when we esteeme it more then the wordes of the greatest men 4 To be carefull of our carriage and practise that