we have and when we are to demand this or that how should we look back to this Gospell sealed unto us in baptisme And seeing baptisme is but a seale of other matters let us not content our selves with baptisme alone but make sure we have the things which it serveth to confirme Men that have evidences of house and land they looke not much at their deeds about it but they hold the land it selfe and occupy that carefully Wee contrarily stand upon the seale but let the heavenly estate confirmed be where it will 2 Hence may be inforced upon men what is their estate if they have received baptisme as well inward as outward then as the Apostle saith know you not that you are dead with Christ through baptisme If they are not dead with Him they have but the baptisme of water which is nothing before GOD Circumcision nor uncircumcision are any thing with Him but a new Creature Now hee commeth to a second benefit wee have in Christ the benefit of a spirituall resurrection and new life in whom yee have beene raised up as they had beene circumcised for though this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom may agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which baptisme yet it is fitly reduced to the more remote antecedent Christ and to begin a new benefit opposite to that former in whom wee have beene circumcised For the intent of this Scripture is to set out Christ and the benefits we have in Him not to describe the vertue of baptisme which is onely named here so farre forth as it serveth to note the manner after which Christ wrought in us the former benefit of our circumcision from sin And if he had broke off the subject of his speech thus in which baptisme he would have named Christ in the end of the verse not Him as having reference to a plaine antecedent and whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse belongeth hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse for these two seeme but a repetition of this matter with some application and amplification of it make it therefore agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buried with him in whom also ye are raised up The benefit is 1 Propounded in this verse 2 Applyed more at large verse 13 14. In propounding it 1 We have set downe our refurmetion it selfe in Christ 2 The manner of working it by saith For as the body liveth formally or is raysed from death to life by the guift of life created in it So the soule dead in sin is formally made alive when fayth is created in it Secondly you have fayth described from the efficient cause the potent action of God which raysed Him from the dead in whom yee are raysed The summe In whom or in which CHRIST yee are raysed up with Him the life of fayth being created in your dead soules by that omnipotent efficacy of God by which Christ being now dead for us all was raysed up First then this being the scope to make us cleave to Christ thus You must not goe from him in whom you bave beene raysed up to a new heavenly life But in CHRIST you are raysed up Therefore let none beguile you with deceits which are not after Him The second part is here the conclusion in the eight verse before Doctr. Observe hence That to consider of our first resurrection which we have through Christ is a forcible motive to make us cleave to Him If Saint Peter sayd whither shall we goe thou hast the words of life eternall how much more may we say how should we start from thee Lord thou hast raysed us up when wee were dead How did Lazarus thinke you and others whom Christ raysed up love Him and rest in Him when thus bodily life was againe given them though they were within a while to dye againe But how much more would it bind us to Christ if wee saw how Hee hath raised our soules being dead with such a resurrection as that they shall never dye againe When the Galathians were so fledge after their legall ceremonies Saint Paul thus reasoneth Did you receive the spirit by the ministery of the law or by the hearing of faith preached as if hee would set downe this for a ground that is to be held unto which doth bring us the quickning spirit how then is CHRIST to bee rested on from whom as the fountaine all spirituall life floweth unto us Now our resurrection may bee considered two wayes 1 As wrought in our head 2 As applyed actually in us As wee in regard of our naturall life may bee considered First as we have this life in our roote in our Parents in whom we are seminali ratione as an eare of Corne is in the seede Secondly our life may bee considered as now in us received from them Now when they are sayd to be raysed up in Christ it may be understood both wayes both in regard of their resurrection as it was made in Christ the head of them and as it was in part applyed in them for all the resurrection we have in Christ not yet received we have it by faith hid in Him even the resurrection of our bodyes We may hence then see what maketh the Papists Vse and all sorts of carnall Gospellers so fall from Christ even this they know not or consider not who when they were dead in their sins did rayse them up if they ever had felt that CHRIST had done thus much for them they would never doubt His alsufficiency but waite upon Him to accomplish their salvation We see in Patients which have deadly sicknesses if a Physitian doe when they were given over even then rid their disease away in part and make them pretty well will they thinke of looking to another or be desyrous to joyne others with Him who hath alone almost done all the cure So betweene our soules and Christ Let us then consider what we have had wrought in us through Christ Vse it will so confirme us that hell gates shall not make us leave Him Againe if thou worke not upon thy heart the feeling of the benefits thou hast through Him thou shalt cleave as weakely by Him as if he had never done ought for thee Here in particular are three things to be opened 1 That who so is truely in CHRIST is risen againe 2 That our soules are raysed from death to life by faith 3 That the omnipotent power of GOD is the worker of fayth Of each of these a little 1 As Adam was a roote of death to all that were his neither were they borne of him sooner then mortality did seise on them So Christ is a roote of resurrection 1 Cor. 15.22 As in Adam all dye so in CHRIST shall all be made alive For we must not think that when Christ was raysed it was no more then when Lazarus or some other private person was raysed but His rising was all our resurrections in as much as it
was in the name of us all and had in it a seed-like vertue to worke the resurrection of us all Hence it commeth that we no sooner come to be in Him but the power of His resurrection is felt of us making us rise to newnesse of life 2 Cor. 5.17 In Christ all things are new Whosoever have learned CHRIST as the truth is in Him have so learned Him as they are dead to sinne the life of the old man is killed and they are alive in the life of grace For looke as a member truly by inward ligaments knit with a living head hath life in it so wee when we come to bee in Christ raysed up and living to God in life glorious we cannot but live in Him Wherefore how woefull is the state of many that professe Christ yet live in ignorance Vse know not what a resurrection meaneth are dead while they live in all kinde of fin and wantonnesse these never were in Christ but like as glasse eyes are set in the body or wooden legges which being by outward meanes joyned to it doe not receive life and sense with other members Wee never knew communion with him who is the quickning spirit if we be dead in our sins 2 Observe What it is that maketh us rise to new life Doct. viz. faith on Christ We are sayd to live by faith because after some sort it is life but most properly it bringeth life into us He that believeth hath everlasting life fully in Christ his head inchoative or imperfectly in himselfe For as in bodily death the reuniting of the soule with it doth make it rise againe and become a living body so faith as a spirituall vinculum tying God who is the soule of our soules againe unto them they which before were dead are anew quickened Thus then as an instrumentall cause of our conjunction with God in Christ who is our life it may be sayd to quicken us or rayse us up though further faith it selfe may bee conceived as a part of this life For as the soule died in falling into ignorance of God estranged from the life of GOD through ignorance in them Ephes 4.18 so comming by faith to know God it beginneth to live Ioh. 17.3 hence to know God in Christ faith being an affianced knowledg is life everlasting This then is the first thing which God worketh in us as the beginning and instrumentall cause of our other following life even as in our waking from our naturall sleepe which is a shaddow of death first the eyes open and then our senses and motions doe come fully to us in their order So in awaking from this sleepe of sin first the eye of faith lookes up to GOD and that invisible world then our life returneth more fully the spirit of God from Christ working it in us Marke then hence Vse that all such beliefes as make not new creatures are not sound faith toward CHRIST the reason is playne a true faith bringeth Christ to live in us Now as a quickning soule cannot returne into the dead body of it but there will be new life So Christ that quickning spirit cannot returne to live in a dead soule but needs it must bee raysed up Wherefore if wee feele no life but that we brought from our mothers wombe let us cast downe our selves we have not yet truly believed and we see how our faith doth not shut out good life as the Papists slander us but bringeth it forth as an effect which cannot be severed Finally Vse hence men may assure themselves of the truth of their faith if they bee renewed in life The last thing here to be noted is Doctr. That the omnipotent action of God which raysed Christ from the dead is it that begetteth faith in us Eph. 1.19 It is called the exceeding greatnesse of His power toward us which believe according to the working of His mighty power Faith is the eye of the soule by which we looke upon CHRIST it is the hand by which we receive all good from Christ Now if a man be borne blind or borne without a hand an eye that seeth but these aspectable creatures and discerneth not distinctly but things at hand a hand that cannot reach an ell or two from us yet all the world cannot supply these nor no power but His onely that created the body how much lesse then shall any power bee able to give us that eye which looketh within the vayle that hand which claspeth Christ in heaven but only the Almighty power of God But what Object doth that power that raysed Christ rayse us up Yea that power though daily continued Answ as the Lord creating Adam and Eve with the law of propagating all the race of mankind did by that power which created and coupled them after a sort make all mankinde though the Father and Son and spirit doe still worke in continuing that first power put forth So here GOD raysing Christ up in whom we all were that he might be a roote and fountayne of supernaturall life to us all that power may be sayd fitly to rayse us all Wherefore let us learne to admire and give glory to GODS power which worketh our fayth Vse 1 if we saw a man raysed from the dead ô how would we speake of such a wonderous power but this is the same that raised Christ from the dead which raiseth us to believe If we creepe up from some deadly sicknesse we tell what a power of God it was to rayse us But when our soules creepe out of darknesse and death to believe on the living God it is as nothing with us This teacheth us whither we must fly for the strengthening and susteyning of our fayth even to this power Vse 2 the same power that made all things upholdeth all things He that knoweth how all the considence of his heart is set upon himselfe and the creature how his reason and senses and his own inclination which is not quieted but in outward meanes how Sathan and the course of this world resist us in believing he cannot but confesse it is the Lords power that first brought him to it and that must keepe his faith from fayling Lastly we see hence how wide they are Vse 3 who never felt any want of such a power who thinke of fayth as a thing they have alwayes had since they came to reason Yea Papists that if GOD offer hold it in the power of man to believe when God sheweth the promise and inlighteneth the mind VERSE 13. And yee which were dead in sinnes and in the uncircumcision of your flesh hath Hee quickened together with Him forgiving you all your trespasses NOw he commeth to repeate this benefit insisting more largely upon it and first he setteth downe the state of them before they were quickened Secondly the quickning of them Thirdly the manner of the action the order in which he quickened them which standeth in a threefold antecedent in nature before
but it hath by a kinde of excellency the common name of all other given it because it is the chiefe of other 2. This Gospell was published by Iesus Christ Himselfe immediately in His owne Person who is truth it selfe I am the truth 3. It is so called to prevent our unbeliefe who do with this as with other good newes we say it is too good to bee true who by nature count it to be foolishnesse the Holy Ghost therefore to take us by the hand doth style it a Word of truth This serveth to strengthen our faith in the particular promises Vse 1 that God assureth us they are truth it selfe if an honest man as he is telling me any thing that is somwhat strange shall interlace this asseveration I assure you that it is very true I speake no more then I know we doe the better beleeve him in it much more when GOD shall binde Himselfe by His Word and oath and seale to it It sheweth us the power of this Gospell Vse 2 it shall prevaile against all Popery and Heresies Mighty is Truth we can doe nothing against it but for it It doth convince the unbeliefe of GODS Children and the prophane scorne of the wicked Vse 3 who thinke that these things are but golden phancies to make fooles fond with VERSE 6. Which is come unto you as it is in all the World and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of GOD in Truth HOw the Gospell by Gods providence doth visite us Obs 1 not looking after it it commeth to us wenot minding it all the things of the Gospell are not once in our thoughts by nature every one of us have this Word sent to us as the whole World had at the first publishing of it How was this they sate in darkenesse as our Saviour saith Mat. 4.16 The people which sate in darknesse saw great light and to them which sate in the region and shadow of death light is sprung up we all were estranged from the life of God through ignorance Eph. 4.18 Committing sin with greedinesse God looking on this their misery sent His Embassadours His Apostles Mat. 28. Goe teach all Nations c. God also did direct them and moove them in executing this His command sometime by fitnesse of circumstance sometime by brethrens information sometime by instinct of his spirit guiding them hither and thither and hindering them as Saint Paul from Bithynia from such places as stood not with his pleasure We cannot make the Sunne rise nor set that giveth light to our bodies God doth make it rise c. So much more doth it belong to Him to raise up this light of the Gospell and carry it by His Ministers the Vehicula of it whither He pleaseth and it is an argument hereof that it is sent by God not sought for of us because it commeth where it is gaine-said As God saith Rom. 16.21 All the day long have I stretched forth my hands unto a disobedient and gaine-saying people To shew us how it is with our selves Vse 1 for thus it came to us when the most and the greatest did not send for it We must acknowledge from hence the free grace of God Vse 2 which doth visite us and send us such blessed tydings who inquire not after them We must rejoyce in it Vse 3 and walke by the light of it we are glad of the light of the Sun yea of a candle how much more should we be glad that this glorious light of the Gospell is come amongst us The faithfulnesse of GOD in his promises Obs 2 and the piercing force of this heavenly Truth God hath promised long agoe to give Christ a light to the Gentiles and a witnesse to the end of the World accordingly we see it here made good the world is visited with the Word of truth And as it letteth us see that God keepeth touch so the force of this Word is commended by this Circumstance that this Doctrine should goe through the World in so short a space yea and be fruitfull this argueth a Divine power in it that like as the Sunne getteth up like a Gyant runneth from East to West in a short space So this Sun did scoure it apace through all the Coasts of the earth The light is a piercing Creature even bodily light much more this which is Spirituall This may be further opened by showing how this is to bee meant that it is come through the World 2. What reasons there were furthering it For the first We must not understand every hamlet Town-ship much lesse every Creature in the world but the most principall parts by a Synechdoche are put for the whole as we say all the world doe thus or thus when the most parts of it do the thing and thus it might bee prooved by the acts and story how the Gospell was preached in all the quarters of the earth yea in the most remote Northerne parts Crescens in France Thomas in Germany as Sophronius writeth Simon Zelotes in our Country as Nicephorus saith Ioseph of Arimathea as Gildas yea Paul himselfe as Theodoret and Sophronius witnesse The reasons of it may bee taken partly from the great aboundance of light which is in the Gospell above the old Scriptures they being as a Candle in a darke place which could not cast its light farre and therefore was bounded within one Nation This being like the Sunne for cleerenesse speading forth the beames of it more aboundantly but in vaine the Sunne shineth to blind men The principall cause therefore was in the abundance of the spirit powred forth upon the Resurrection of Christ The instrumentall causes 1. The fidelity of those primitive Pastors 2. The lively Communion of the primitive Christians who did not hide their Candle under a Bushell but did shine as lights to others and labour the Conversion one of another See what Paul saith 1 Thes 1.8 of that people From you sounded out the Word of the Lord not onely in Macedonia and Achaia but also in every place your faith toward God is spread abroad The promises fulfilled are seales to us that the rest shall be accomplished We may amplifie our unworthinesse Vse 2 that which subdueth the World standeth still and getteth no ground with us what with negligent Pastors Christians careles of all heavenly comfort chiefely that we have grieved the spirit so with our unfruitfulnesse that he doth not delight to joy in us That the Word of God is Effectuall Obs 3 it never wanteth His fruit where it commeth Wherever God doth send it Hee hath some fruit to gather to Himselfe some whom He will make heires of Salvation It was not the ordinance of God to send the Apostles onely to ring an empty sound of the Gospell Ioh. 15.16 but to gather fruite which might abide to everlasting life Eph. 4.8 God giveth Pastors and Teachers to gather the Saints
them that have treasure and great charge about them letting penniles travellers alone So doth Satan he is busie to rob those whom GOD hath trusted with His graces VERSE 10. That ye might walke worthy of the Lord and please Him in all things being fruitfull in all good workes and increasing in the knowledge of GOD. NOw followeth the obedience it selfe set out by the practice of it that he prayeth for 1. In generall 2. More particular In generall it is to walke worthy of the Lord what this is may be understood by comparing it with like places Ephes 4.1 Worthy of the vocation whereunto yee are called Phil. 1.27 As it becommeth the Gospell 1 Thes 2.12 Worthy of God who hath called you to His Kingdome and glory To walke worthy of the Lord then is to live and behave our selves as becommeth those to whom God hath vouchsafed so great mercy that passing by thousands and ten thousands for deserts all as good and in outward respects many of them better than they Hee hath of His meere grace and free love in CHRIST chosen and called them out of the World to be partakers of Eternall life and glory with Him and for this cause hath caused His Gospell to be preached unto them and by His spirit hath made it effectuall in them we must therefore seriously consider 1 the dignity of our calling 2 the excellency of the Gospell whereby we are called 3 the kingdome of Glory whereto wee are called 4 and our most Holy and glorious Lord God by whom we are called and accordingly with due regard of all these things carry our selves in this present world let others then live as they list walke in sinne and wallow in filthinesse such a course may sort with their condition but for us we are by the grace of God of another dignity of an higher and more holy calling and such as waite for a Kingdome prepared for us even an Eternall Kingdome in the heavens This walking worthy of the Lord he expresseth by the end that it respecteth and aimeth at namely a pleasing of Him in all things or a full and entire pleasing of Him If then we will walke worthy of the Lord we must study to please Him and to give Him contentment in all things not accounting of pleasing any man yea or al men with displeasing him 1 Cor. 4.3 And good cause for life and death depend on Him He hath power to save and destroy yea He hath done such great things for our soules already and assured us of so great glory hereafter that we are the most unthankefull and impious Creatures that ever breathed our selves being judges if wee study not to please Him in all things Wherefore let others addict and give themselves over dedicate devote and consecrate themselves to serve and please to bow and becke to kneele and crowch and in all points to observe this or that great man on whom they depend by whom they live from whom they expect their advancement and rising in the world let us study and strive how we may please the Lord our GOD. He is to us in stead of all yea all inall Here Observe That this pleasing of GOD must bee in all things Obs or it must bee whole and universall for hee that seeketh not to please Him in all things seeketh not to please Him in any thing and hee that laboureth not to give Him an universall contentment laboureth not to give Him any at all according to that of Saint Iames Sam. 2.10 Whosoever shall Keepe the whole Law and yet offend in one point is guilty of all for the same God hath commanded all as well that Hee leaveth undone as that Hee doeth and therefore if out of conscience toward God hee hath care of doing any he would have conscience of doing all Which serveth notably to convince those who reforming and conforming themselves to the will of God as they would have it thought in many things Vse yet retaine some speciall beloved sinnes whereby they plainely shew that their reformation in other things is but counterfeit as being for some by-respects of their profit or estimation or such like Having thus set forth this pleasing of God in generall he expresseth it after in two particulars Bringing forth fruite Increasing in the knowledge of God For the bringing forth of fruite being an expressing of our duty to please God specially in an outward manner before God and Men may bee called not unfitly one particular of pleasing God Observe Hence Obs We must be fruitfull in good workes as Trees and plants are fruitfull in their kindes for from thence is this speech taken for being planted by Gods owne hand in His own Orchard or Garden yea in His owne house Psa 92.14 being also kept and dressed by Him as our Husbandman Ioh. 15.3 Esa 27.3 Ioh. 15.3 being watched over night and day and watered every moment finally being branches of CHRIST the true vine from whom by the vertue of His spirit we receive sappe and juice good reason wee should be fruitfull and if not we shall bee surely cut downe and cast into the fire Mat. 3.10 Ioh. 15.6 Luk. 13.7 For who among us would endure an unfruitfull Tree in his Garden who would not say with indignation Cut it downe why cumbreth it the ground If that were rooted up I might have another planted in the place of it that might bring me forth good fruite When the wicked see us grow livelesse powerlesse sapplesse they say what matter is in them and in their profession It is a shame that they should say I had rather live with any deale with any have a promise from any than from a Professor Their condition is incurable Reason when the Carpenter hath cut and hewen and sees it will not fit his turne ther 's no remedy but it must be cast into the fire My spirit shall not alwayes strive with man Gen. 6.3 Esay 5. GOD calls a counsell What shall I doe with my Vinyard A hedge Lord will do it good send them prosperity and security that they have had A winepresse Lord will doe them good that they have had afflictions will not worke upon them When no plaister will cure the Legge it must bee cut off when the Gospell will doe thee no good nothing can do thee good See the ground and cause of all our evils Vse wee impute them to the malice power or improvidence of men No no thy barren heart is the cause of all 1 Cor. 11. For this cause many are weake and many sicke and many sleepe as if hee should say you blame the ayre you say such a distemper was the cause no no it was your unprofitable comming to the Sacrament that hath brought this plague upon you Our unprofitablenesse is the cause why the Lord is still hacking at the Tree of England How many great Families are perished and yet by no ill husbandry or great improvidence no no they
were too good to favour the Gospell to pray in their Families The cause of our ruine is not three yeares but sixtie yeares unfruitfulnesse nay is it not better to bee any thing than fruitfull doe not many beginne to say what neede so much fruite I wonder how you can beare with such a fellow how can you stand to his bent preach and pray repeate in Families conferre and meditate c. What adoe is here what so much fruite will breake the boughes Alas is this to answer the cost that God hath bestowed on us The better the Land is compassed the more tedious yea the more odious it is to the Husband-man if it answer not his expectation with a fruitfull encrease Oh my brethren lay this neere to your hearts would you bee content to part with the Gospell with your Lands with your Children If you would not then bring forth the fruites of the Gospell Your grounds cry out unto you master be fruitfull or wee shall be laid desolate your Wives and Children cry be fruitfull or we shall perish Consider the unnaturalnes of this sin must none kil your Children but your selves none give your wives to bee ravished but your selves but Lord pardon us then you wil cry no go to your lazy proud hearts for comfort you have despised the bowels of Christ and are you not justly left to men that have no bowels But is there no hope reade Psal 81 13 14 16. The Lords compassions have rolled within him many a time and he cryes how shall I give thee up Oh England as the Palatinate how shall I make thee as Bohemia as God did be speake Ephraim Hos 11. v. 8. But how shall we doe to become fruitfull Que. Keep thy soule abiding in CHRIST Ans 1 A Tree out of the earth growes not a painted Tree never growes give the Lord Iesus earth enough in thy heart Keep the little succours about the Tree fresh Ans 2 keep love joy and hope alive there is about every seede a skinne if that be off it dyes that suckes moister from the earth which is the cause of growth Keepe close to the rivers of water Ans 3 reading are waters hearing and praying are waters the spirit is waters holy conference is waters Take heede of wilde beasts and cold Northerne blasts the commission of sinnes will bee as the letting in of wilde beasts into the Vinyard these blasts are cold company Act. 2.40 save your selves from this untoward generation the Apostle speakes to them as to men a drawing to whom a rope is cast The Gardiner desires to plant the Apricocke tree against the backe of a Chimney where the heate of the Sunne may come most directly on it and where besides the benefit of reflexion it may have warmth from the Chimnie The other particular is Obs that We must increase in the knowledge of GOD. Of that which the Scriptures teach concerning the essence property workes and Ordinances of God this is also commanded 2 Pet. 1.5 Ioyne moreover to your faith vertue and to your vertue knowledge faith and vertue could not bee without knowledge It is cleare then that hee meaneth an increase of knowledge So 2 Pet. 3.18 Grow in grace and in the knowledge of our Saviour Iesus Christ This is very worthy to bee noted here that having prayed before that they might bee filled with the knowledge of His will he now addeth increasing in the knowledge of God and addeth it as a practice of former knowledge We should never cease to grow in knowledge the rather because when wee know all we can attaine we know but in part 1 Cor. 13. And our knowledge is but like the knowledge of Children in comparison of the perfect knowledge wee shall have in the world to come This checketh all that are negligent herein Vse especially such as make an opposition betwixt knowledge and practice we have knowledge enough say they let us labour to practice that wee know whereas it is evident here that increasing in the knowledge of God is a part of practice Such also are here to bee rebuked whose office being to plant and increase knowledge in others doe either neglect increasing in knowledge themselves or which is much worse discourage the people from so doing perswading that they should content themselves with the knowledge of the principles and for other things depend on them that have the guiding and leading of them verily this bewrayeth they meane not well that they are loath to have the people have too much knowledge they sinne against this Doctrine VERSE 11. Strengthened with all might according to His glorious power unto all patience and long suffering with joyfulnesse NOw because they that doe but sincerely labour thus to be filled with the knowledge of God and to walke worthy of the Lord as hath beene said shall bee thought to bee strang men in the world specially by their old consorts 1 Pet. 4.4 and shall be sure to bee scorned taunted and diversely ill intreated in the world for all that desire to live godly in Christ Iesus must suffer perfecution 2 Tim. 3.12 that they may be like their Head therefore in the close of his prayer he desireth that they may be strengthned to all patience to beare these afflictions be they never so great or many and long-sufferance bee they never so long in continuance and because there is a singular measure of strength required herein he asketh that they may bee strengthened with all might that is with abundance of strength according to His glorious power which being in Him infinitely is expressed mervailously in His workes that so they may bee able to beare these things not with patience onely but even with joyfulnesse rejoycing that hereby they are made like to Christ and counted worthy to suffer any thing for His Name sake Christians have neede of spirituall strength to walke with God in their spirituall conditions Hence S. Paul Eph. 6.10 Obs 1 exhorteth all to goe out of themselves for strength and power from God whereby they might bee able to withstand those spirituall enemies which will encounter them Be strong in the Lord and in the power of His might This spirituall strength stands in two things Eph. 6.10 1 That the principium or cause of this strengthning be from the spirit 2 That the object of it whereabout it is conversant be spirituall things To strive with God a little in Prayer is a signe of some strength but to wrastle with God as Iacob did not to let Him goe without a blessing shewes great strength To beleeve a promise wherin there is a little difficulty shewes some strength but for Abraham to offer up his Sonne in whom the promise was made shewes great strength to beare a little iniury without desire of revenge shewes some patience but to endure great and manifold persecutions and reproaches and with Saint Paul and Sylas to rejoyce in afflictions and to sing in Prison shewes
had made a good profession before many witnesses We see that children when that they have done already is commended it doth hearten them to further diligence Besides it is a secret shame to leape from pale to sprigge and with the Moone to change our beliefes Therefore even in this regard it inforceth continuance to remember us what we have begunne in Besides be that setteth his hand to Gods plough and looketh backe is not fit for His kingdome Wherefore we must the rather I say hold on Vse What art thou ashamed to be counted an unconstant man by ceassing in that which thou beginnest sinfully and wilt thou not be ashamed to be variable in that course which is good and holy Oh thou hast forgot this who hast lost thy first love who hast beene more zealous more carefull of good duties who hast embraced CHRIST more powerfully and affectionately than now thou dost Why doest thou marre good beginnings with such slothfull proceedings VERSE 7. Rooted and built up in Him and stablished in the faith as yee have beene taught abounding therein with thanksgiving NOw followeth the manner of their walking on in IESUS CHRIST which is described from the augmentation of their Faith and their thankfulnesse for CHRIST and the doctrine which brought the knowledge of Him unto them The growth of Faith is described 1. From the effects 2. From the quantity The effects of a proceeding faith and obedient course of life led in Christ are two 1. A more firme union with Christ this is set downe by a double comparison the one taken from trees fastening their roots lower and lower The other from buildings wherein matter is surely laid upon the foundation The 2. Effect is the more full perswasion of the doctrine of CHRIST and grace of God brought them in the same which is set downe by the manner how it was to be held of them firmely even so as they had beene taught by Epaphras The Quantity followeth abounding in your confirmed perswasion above named The second thing followeth which is also a fruit of encreasing faith even thankfulnesse for CHRIST and His benefits bestowed on us and now more certainely perceived by us So that this verse may be thus conceived It describeth our coustant walking in CHRIST and our Faith in Him by these particulars 1 A more neere Vnion with CHRIST we fixing the roots of our affiance more deepely in Him and like as it is in buildings So wee being living stones which more and more settle as it were by constant walking in CHRIST on Him our Foundation 2 Our constant course bringeth us hitherto that whereas we were wavering touching the points of doctrine and God's grace as they were taught us we I say constant by walking in Christ come to be strongly perswaded in all the matter of faith as we first learned it from faithfull teachers 3. This shall accompany your proceeding in Christ that we shall abound in our perswasion of doctrine and GOD's grace toward us 4. That better knowing the things bestowed on us and eased of our doubting which unbeliefe excited wee grow to unfained thankfulnesse for CHRIST and His benefits The summe therefore is now easily set downe Continue in the faith you have begunne in and live according to His will and through His strength on whom you have beleeved growing by this constant persevering to be more neerely knit to Him rooted and builded more fully perswaded of the doctrine as it hath been taught you for measure more abundant both in knowledge and confidence finally heartily thankfull for so great things given you of GOD. Observe first Doct. out of the coherence What fruit we get by constant going on in CHRIST we come to have more firme conjunction with Him When a young plant is newly set the roots are of small depth in the earth one may well pull them up with an hand but as the tree shooteth up in sight and bearing fruit so it striketh the roots deeper and deeper downward yea both together though it be not perceived So that no force can move it So in a building stones new laid while the morter is yet greene may be pecked out but when the cement is dried and they are sunke downe and throughly settled upon the foundation they are more closely joyned to it then they cannot be easily moved So it is in us wee have not for degree so firme and neere conjunction with Christ but the more we live in Him like good trees spreading in the sight of all men and bringing forth the fruit of righteousnesse the more we come to take root downward by a more firme confidence which doth bring us to have a firmer conjunction and more neere union with Him Our Vnion is answerable unto that which uniteth us As the cause is in degree greater or lesser the effect is answerable Now at the first faith is weake like a bruised reed and smoaking weeke but while Faith holding Christ doth draw the Spirit from Him which maketh it fruitful in good works the more it exerciseth the more it is strengthned even as in babes their powers every way at first are feeble but the more they feed and exercise the more they waste the redundant moisture which before enfeebled their faculties and put forth strength in all their operations Saint Peter when faith was weake in him at the voice of a Damosell was shaken by walking in Christ awhile he was so rooted that threatnings whippings imprisonments conventings before great power martyrdome nothing could shake him Wherefore let us walke on without fainting Vse 1 hold on in Christ this will bring us further and further into Christ What if thou standest not so firme what if little winds seeme to shake thee goe on thou shalt grow rooted in him thou knowest not how yea while thou doest thus though thou shakest thy root doth strike lower and lower into Christ Many are moved to think how weakly they are fastened how slenderly they are rooted in Him but to be rooted is not every beleevers state I mean thus deepely rooted this is the condition which they attaine who have long walked in Christ But what then if Christians be not at first rooted Object a weake faith may be quite overthrowne True Answ if they be not rooted in any manner but this they are from their first setting into CHRIST by faith yea so rooted that they shall never fall altogether but this is an higher degree of rooting which doth not only shut forth falling which the other doth also but even that shaking and more grievous tottering for the most part which trees may have and stand neverthelesse to which the former degree is subject on feeling every wind I say for the most part for such may be temptation and desertion meeting that rooted David may shrewdly totter Hence may be shewed men why they are so weakely grounded in Christ Vse 2 because they walke so loosely and remissely so abound with greene lusts which craze their faith
should be three severall Wills in the Trinity Againe there is no conversion of these Natures for that which dwelleth with another is not converted into it And all Nestorius his dreame of two distinct divided Persons said to be one through singular assistance love dignity consent for the Text saith Bodily and Saint Iohn saith They so dwell together that God is made flesh which cannot be said by vertue of any Vnion which is not substantiall We see what reason we have to hold to CHRIST Vse 2 if we had Moses or Daniel or Saint Paul upon the earth with whom the LORD pleased to dwell so abundantly by the effects of grace and gifts of prophecie Oh how would wee sticke to them how would we rest in their words or oracles but behold him who is the substantiall flesh of our GOD. This sheweth us whither wee must come Vse 3 if wee will finde God to no other but this Temple All old worshippers under the Law they went to the Temple when they would come to God and before the Temple was built to the Arke and Tabernacle but these were but types here is the true Temple looke to CHRIST-man to that body of which he said Destroy this Temple and I will build it againe in three dayes Looke hither and God shall over-shadow thee for the God head dwelleth with Him personally Consider the wonderfull love of God Vse 4 that vouchsafeth thus to dwell in our Nature If some mighty Prince should come and dwell in some poore cottage for his subjects good what a rare part of his singular love would it be counted How much more is this And thus answering briefly an objection of the Lutherans we will come to the next Verse The Nature in which God dwelleth is every where Object where God is but God dwelleth in the humane Nature viz. Christ-Man then in the humane Nature Let this answer the first part of the reason Answ I answer it with limitation That in which God dwelleth as a thing contained in a place containing that must needs be where ever God is not that in which God dwelleth in other manner as here he doth or that in which God dwelleth per aequipatentiam I illustrate the vanity of their argument with this That in which the light dwelleth that is every where where the light is But the light dwelleth in the body of the Sunne Therefore the body of the Sunne is every where where the light is VERSE 10. And yee are compleat in Him which is the Head of all Principality and Power NOw he commeth to the Reasons taken from the all-sufficient benefits wee receive in Him which first are laid downe in this tenth verse indefinitely after by particular enumeration The reason from this verse standeth thus You must not looke to others leaving Him in whom you have the fulnesse of all grace behoovefull given you But in Christ who is the Head of all Principality and Power you are compleat Ergo c. The Verse then containeth 1 Our most full blessednesse in CHRIST 2 A repetition of His dignity from whom we are replenished Now in the Verse we must first marke the coherence In whom having all the fulnesse of the divine Nature in Him you are compleat or full Observe hence Doct. Whence it is that CHRIST Man doth send out all the streames of grace and good things to all His members even hence that this fountaine dwelleth in Him Did not the divine Nature which is the fountaine of all life naturall and supernaturall Psal 36.9 For with Him is the Well of life Did not this dwell with this man or humane Nature we could not be enlightned and quickned by it So that when we reade Ioh. 6. he that eateth my flesh hath life in him we must know that these things are spoken truely of the man-hood not that this Nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things Even as we see the body of the Sunne doth enlighten all but as an instrument of the first created light which GOD hath united to it This must be held that neither the omnipotent power of ereating spirituall graces nor yet the omnipotent action which doth produce them is in the humane Nature or proceedeth from the humane Nature but in God onely and from God in and with this humane Nature working to the same effects according to the propertie of it As a Scrivenour writing with a pen the effect viz. writing may be ascribed to the pen for we say this pen did write this but the faculty of writing and the proper action which produceth it is in the scribe and goeth not from the scribe into the pen So here after some sort for the pen hath no reason and will to worke with the scribe in that to which it is used but he is an instrument having this humane understanding and will whereby hee worketh The pen is an externall instrument without the person of Him that useth it but CHRIST's humane Nature is an internall instrument united within the Person of God the Sonne as a part of His Person as the body of a man is to his soule yea more nearely for death severeth this but not the other yet in this they are like that one is the effect viz. the thing written is properly and efficiently from the Scribe from the pen instrumentally with efficiencie of inferiour degree So these divine workes which CHRIST the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other Nature though it doth worke them in this humane Nature with it yea and by it as a most neerely conjoyned instrument which within the person of God the Sonne hath His proper actions concurring in an inferiour degree of efficiencie to that which the divine Nature principally and properly worketh GOD worketh graces CHRIST-Man worketh the same Saint Paul by laying on of hands giveth grace as to Timothy the divine Nature that createth them and infuseth them into this or that man through CHRIST Man being as a common conceptacle and conduit-pipe of them the humane Nature worketh them not by powerfull creating them but by taking away fin and the cause that so way might bee made for this promised Spirit Galath 3.14 2 By interceding Mediator-like for them 3 By willing the going of such graces from Him as who is with God the Sonne but one Worker though a distinct principle of working that is though distinct in Nature yet the same in Person Hee therefore worketh them as His owne workes from His owne power for God's power is by Vnity of Person made His the divine power not being without Him as the power of another Person than He is but being personally with Him Those things which His humane Nature worketh or which are wrought after His humane Nature they are the workes
Pharisies had then beene in the right but bring the Scripture to them rather than reforme their order to it yea impute defect to the first constitution rather than condemne their owne aberration VERSE 22. Which all are to perish with the using after the commandements and doctrines of men THe first reason from the nature of the things Such things as vanish and come to nothing being of no use unto godlinesse such you are not to use But these elementary ones are thus Ergo. That which CHRIST said of meats they defile not a man for they goe into the stomack and so are carried into the draught so passing away Correspondently to that Saint Paul seemeth to say These things perish in the using of them Observe then first Doct. That these bodily observations profit nothing Which must not be so taken as if due fasting 1 Tim. 4.8 and sober use of the creatures were of no use to godlinesse but to doe those things not as using them in holy wisedome to some end but as resting in the things themselves once performed as which for themselves please GOD or to use outward rites to such ends which GOD hath not sanctified them unto all such customes have no profit to godlinesse either to use meanes unto godlinesse as if they were a part of godlinesse themselves or to use such meanes which are not sanctified of God to any such person is bodily exercise utterly unprofitable Let us then learne to see the Popish religion what it is Vse their sprinkling ashes on their heads as on Ashwednesday their carrying Palme branches Processions their difference of meats for though fasting is a meane yet choice of some meats before other yea of milke of wine junkets this is no meane of mortification their singing of Masse Pilgrimages Incense c. all these are bodily things of no profit Let us learne hence lesse to stand on outward observances and more to affect the power of godlinesse which is profitable for every thing And doctrines of men Observe Doct. That wee are not to give credence to any thing which is taught without warrant of Gods Word This is gathered out of the Context Why are you enjoyned such things as are after mens doctrines though the manner of our teaching be humane that is such as is subject to errour yet the matter we teach must be out of God's Word or it is not to be received yet this is to be understood so that we must not exclude whatsoever is not in the Word of God from finding any manner of beliefe for though no humane doctrines must come into our Creed that is our divine faith which respecteth God's revelation onely yet we may have an humane perswasion and opinion of many things which we finde not in the Word expressed this Saint Paul teacheth when he teacheth us to anathematize or accurse what is taught besides the Gospell This serveth to confute the Papists whose doctrine hath a whole Creed as it were of unwritten verities by some of themselves no lesse is confessed as Peter à Soto acknowledging all for Apostolicall traditions whose authors cannot be found reckoneth these for examples the Masse Chrysme calling on Saints Prayer for the dead the Bishop of Romes Primacie the consecrating of the water in Baptisme Confirmation the Sacraments of Orders Matrimony Penance Extreme Vnction Merits Satisfactions Auricular Confession set Fasts worshipping Images besides some above named the Churches Precepts with the Communion in one kinde Consecration of oyle in Baptisme adoration of Bread or Hoast Private Masse Purgatory Indulgences Perasius addeth Par. 3. Priests single life but these mint-masters of doctrines shall one day beare their judgement It must teach us to be wise Bereans to examine by the written Word what is taught to account that with Ierome vaine garrulity which is taught as matter of faith without the Scriptures authority VERSE 23. Which things have indeed a shew of wisedome in will worship and humility and neglecting of the body not in any honour to the satisfying of the flesh NOw followeth the third Argument Such things as have but an empty shew wanting substance you must not stand upon But these are such this is laid downe Verse 23. wherein is expressed 1 The appearance and semblance of Vertue 2 The Censure of the HOLY GHOST in the first part of the Verse We must marke 1 The shew it selfe Which have a shew of wisdome 2 The things which make this shew Will worship or religious devotion 2. Humility fained lowlinesse of minde 3. Neglect of the body which the most led by sensuality have onely in admiration The Censure of the HOLY GHOST likewise hath two things 1 The sentence passed of them they are of no worth 2 The reason because they are occupied about such things wherewith the flesh is filled Though this may be read otherwise as tending to describe the last thing named in not sparing the body thus Which things have a shew of wisdome in not sparing the body as not having in any account things belonging to the filling of the flesh that is meats and drinkes wherewith the body is replenished as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were borrowed from the beginning of the Verse and thus understood The Verse is not a compound sentence standing of parts one opposite to the other but a simple sentence thus to be resolved as containing 1 The shew of wisdome 2 The things which make this shew which are three as is abovesaid the latter of not sparing the body first being propounded then expounded by the cause of it viz. a pround contempt of those things wherewith it is cherished And thus the Verse layeth downe both a third reason and an answer to an objection the reason is above expressed the prevention may be thus conceived I but how commeth it to passe that these things are every where almost received with applause Answ They have indeed a shew of wisdome so it is no wonder if many be beguiled and bewitched with them And this as it agreeth with the translation so it seemeth to me the most warrantable sense for the things which are said to have a shew of wisdome are not onely precepts of difference in meats but of worshipping Angels for Verse 18. this was it which pretended humility refraining meats was a point of perfection in which they gloried above others as prophane not grounded in confession of their unworthinesse but in the prophane pollution of the creature refrained Now the end of the Verse cannot be a censure of these things by the HOLY GHOST because this is a spirituall will worship yeelding no repletion to the body Againe this reason seemeth to be intimated in the Verse before they perish with their use for what is this They goe into the mouth thence to the stomack and so are cast into the draught To come unto the Doctrines 1 We see Doct. that vice and errour may have a shew of truth and vertue Even as an harlot can wipe her