commit our wayes to God vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. We must speake righteous things and get the Law into our hearts verse 30. 31. 9. Wee must keepe our way and wait on GOD neither vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church verse 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the Head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feet Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Simpathie Audience Aduocation Vnion and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church Secondly Simpathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our misticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annoynted Kings Priests and Prophets in their kinde as well as CHRIST and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit and Light for CHRIST is the Fountaine of all true Wisedome the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. The politicall Head is the glory of the World and the misticall Head is the glory of the CHVRCH yet the misticall Head excels the politicall many wayes For 1. CHRIST is the Head of such as are not together in the being of Nature or Grace 2. CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what he doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that he bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwels the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is there seated so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lye hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted into an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant sometimes for the faithfull in heauen sometimes for Christians on Earth and this not alwayes in one sence sometimes for the Pastors of the Church and gouernours as some thinke Matth. 18.17 sometimes for the People and the Flocke sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Matth. 16.18 Ephes. 1.23 and 5.23 And so here The Church of Christ is glorious in three prayses 1 She is One. 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit and Binder and in respect of one Faith and Constancy in doctrine She is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may be in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time be no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three wayes First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two heads one aboue and another vnder Thirdly in vaine doe carnall men plead their hopes in Christ when they can yeeld no sound reason to proue they are Christs members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as
of Faith the incouragements to beleeue and the defects of the common Protestants Faith 23.24.25.26.27.28.29.30.31.32 Indiscretion is not the cause of the reproaches and troubles of Christians 33 The surest way to get Credit is to get Grace 34 Foure Signes of Vaine-glory 34 Seauen Obseruations about Loue. 35 Seauen things to be shewed in Christian Loue. 36 Foure things in the manner of our loue 37 Motiues to perswade to the exercise of mutuall loue 38.39.40 Eight helpes of Loue. 41.42 The defects of the common Protestants Charitie or Loue. 42.43 Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hope 45.46 What wee must doe if we would haue heauen when we dye 46 What profit good men get by hearing Sermons 49.50 The sorts of euill hearers with their misery 50.51 How the Word is said to be a word of truth and that it worketh truth in vs sixe wayes 52 Concerning the Gospell what it contaynes who may and who doe receiue it and the effects of it fol. 53.54 Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull 55.56 There is a season for fruit 58 Seauen things to be done that we may heare the Word in truth 59 The causes of fruitlesse hearing 60 The great commodities of assurance ibid. Who loue not God and who loue not men 64 To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer 66.67 Why many pray and speede not 67 What wee should seeke to know Motiues to knowledge and rules for attayning knowledge 70.71 Signes of a naturall man 73 Who make Schisme in the Church 73 Rules for Contemplation 75 Tenne Obiections against Knowledge answered out of Prou. 8. 75.76 Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the Tongue in seauen things thirdly of the Conuersation in eight things 76.77.78 Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse 78.79.80 Nine Reasons against merit 81 What it is to walke worthy of the Lord it hath sixe things in it 82 Eight rules to be obserued if we would please God and sixe rules if we would please men 83.84 How Gouernours in families may walke pleasingly and how inferiours in the family may please their superiours and the like of Ministers and the people and Magistrates and their Subiects 84.85 Seauen things to be obserued if wee would walke in all pleasing towards our owne consciences 85 What workes are not good workes and what rules must be obserued to make our workes good and what workes in particular are good workes and seauen ends of good workes 86.87 What are the lets of increase of Knowledge and how wee may know when wee increase in knowledge and what we must doe that wee may increase 88 How God is made knowne and who are charged not to know God and how it comes to passe that man knowes not his God and what wee must doe that we may know God 88.89 Signes of weake a Christian or an infant in Grace 89 What is in the worke Christian notwithstanding his wants 90 Comforts for a weake Christian and helpes for his strengthening 90.91 Signes of a strong Christian. 91 The extent of the power of God and what God cannot doe 92 Of the glory of God and how many wayes it is reuealed 92.93 About falling from Grace and Perseuerance 93 Motiues to Patience and what we must doe that wee may be patient and seauen things wherein we should shew patience 94.95 Of Long-suffering and how to preuent anger and desire of reuenge 95 What wee must doe that wee might get constant Ioyfulnesse of heart 96 How the Father may be said to redeeme vs. 97 Markes of a Childe of God 98 How Christ dyed for all men 98.99 Fiue sorts of men in the Church not made fit for heauen 99 The diuision of Canaan by Lot shadowes out many things in the kingdome of heauen 100 Our inheritance is in light in sixe respects 101 A three-fold light ibid. A sixe-fold darkenesse in euery vnregenerate man 102 Nine things in euery one that is deliuered from darkenesse 103 The excellencie of Christs Kingdome and the priuiledges of his Subiects 105 Foure wayes of Redemption 108 The comforts of the Doctrine of remission of sinnes ibid. The terrour of the Doctrine of remission of sinnes 109 What a man should doe to get his sinnes forgiuen him ibid. Christ more excellent then all Monarches in diuers respects 110 Difference betweene Image and Similitude Gods Image is in man three wayes the difference betweene the Image of God in man and in Christ Christ is the Image of God three wayes hee is the Image of God as God and as man three wayes 110.111 How many wayes Christ is said to be first begotten 113 Foure words confute foure errours about the Creation 115 Diuers opinions about the meaning of the words Thrones Dominions c. ibid. All things are for Christ in diuers respects 117 The eternitie of Christ described and explained 118 How all things consist in Christ. ibid. Many Obiections about the preseruation of the righteous answered out of the 37. Psalme fol. 102. But if we would be thus preserued wee must looke to nine things noted out of that Psalme 121 The benefits that slow from Christ as Head of the Church 121 Of the Church 122.123 How Christ is the beginning 124 A three-fold primogeniture in Christ. 124 Christ was first begotten among the dead in three respects 125 Christ is first in diuers respects ibid. What it is to yeeld Christ the preheminence 126 All fulnesse is in Christ in fiue respects 127 Tenne fruits of the bloud of Christ. 132 How many wayes men sinne against Christs bloud ibid. Whether Angels be reconciled to Christ or no. 133 Wicked men are strangers in fiue respects 136 Wicked men are enemies both actiuely and passiuely and how 137 The reasons why most men minde not their misery 199 Sixe distinct things in our reconciliation by Christ. 130 Why the Church is called all things ibid. Christs body better then ours in fiue respects fol. 139. Not like ours in two things and like ours in three respects 140 How many wayes Christ doth present vs to God 141 How Christians may be said to be holy vnblameable and without fault in Gods sight in this life 142 Internall holinesse must haue seauen things in it ibid. What externall holinesse must haue in it 143 Signes of an vpright heart 143. and Meanes and Motiues By what meanes men are induced to fall away 144 How the faithfull may fall away ibid. Seauen things from which the Elect can neuer fall 145 Concerning perseuerance 1. Motiues 2. Meanes 3. Helpes ibid. How many helpes a Christian hath from the very spirit of God that is in him and from the Word 146 The priuiledges of an established and grounded heart and what wee must doe that wee
Christ here on earth though it â—e not so visible and pompous as other kingdoms are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may be not onely Subiects but Kings in other Kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernement is taken vp especially by two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernment of Iesus Christ they are qualified with eternall graces they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwayes in the Kings Court in as much as they are alwayes in Gods speciall presence they partake of the priuiledges Prayers and Blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect The faithfull themselues discrene not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne too or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of Grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians eyther want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicitie in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of eyther earth or hell cannot alter his iudgement in the high estimation of such a condition The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory and if there were nothing else for a Christian to ioy in yet let all the Children of Sion reioyce in their King Yea the thought of this that God is our King should vphold vs and fence vs against all crosses for Christ is a hiding place from the winde and a couer from the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fayrer seruice then to serue the Sonne of God Who would not feare thee O King of Nations accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worship this King the Lord of Hoasts â—f Iesus Christ be a great King then where shall they appeare that say to the King Apostata Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house â—ow dare men so securely offer vp their blinde lip-seruice anâ— lame deuotions It is a Kingdome that is offered why doe wee then triflle why doe they excuse What meanes these fond excuses I haue marryed a wife and cannot come I haue bought â—iue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose eyther Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefely seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernment of Iesus Christ. Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs Wee should open our hearts wider that the King of Glory by his Word and Spirit may come in Wee should labour for all those Graces by which an entrance is ministred into this Kingdome and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we be neuer so many wayes opposed yet
is an vnseemly thing in a Christian to make very much of his flesh but it is worse to spend his cares about it but worst of all to let his whole husbandry be onely for his outward man Secondly great things may be suffered and yet the soule be vntouched as here the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmoueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is setled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to grieue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I be troubled or disquieted or rather why should I not be ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may here note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also he should regard the sorrowes and troubles of our flesh For his bodies sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Tryals Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or incouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body The Vse is manifold First wee should hereby be informed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should be most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancie and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes Fourthly this may encourage poore Christians that complaine they haue not meanes to doe good they may be hence informed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when we finde our selues inclineable to discouragement or impatience or doubting Lastly this greatly reproues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or Sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remayne a false Church Thirdly we may also obserue hence that they only are the true of Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring forth the fruits of a reformed life for thereby thou must try whether thou be a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to proue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applyed Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch-men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may be gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 6. Their measure is set by God 7. We beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. We must profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordayned him and
offensiuely 7. With such as openly refuse to obey the sayings and censures of Gods seruants As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnitie of the Church and people of God is most execrable and abominable It is a grieuous sinne to disquiet and disioine Gods seruants Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians wee shall finde foure sorts of men may be iustly taxed with this grieuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their railing opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not their fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a borrowed sense sometimes it is to demonstrate a thing by euident testimonie sometimes to assure sometimes to instruct but most frequently to knit together as the members are knit in a bodie and so it may well be taken heere and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioined to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian. We are knit to the whole bodie and not to some one member only Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and these are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two waies 1. in it selfe 2. in the infallibilitie and stedfastnesse of the perswasion of the elect In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certaintie of the perswasion of the godly by faith laying hold vpon it and beleeuing it Thiâ— he expresseth in the word full assurance or plerophorie The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euery member hath in Christ their head and by influence from him The speciall is that fulnesse wherein some members excell Thus some are full of the spirit of loue of ioy some in obedience and goodworkes some in faith and knowâ—ledge So Rom. 15.14 So heere Quest. But is full assurance essentiall vnto true faith Answ. Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthâ—e in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a little faith Quest. May this plerophorie or full assurance be had in this life Answ. It may without all doubt as these Scriptures euidently proue 1. Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest. But are we bound to labour for this full assurance Answ. We are Heb. 10. he saith let vs draw neere in the full assurance of faith and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath beene imploied 1. There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferent 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2. Tim. 4.5.17 4. Wee must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy 2. It will not bee carried about with euery winde of doctrine 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne 5. It will giue glorie to God against all sense and reason 6. It mortifies and extinguisheth all headstrong affections 7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish If wee would obtaine this plerophorie wee must bee much in hearing and praier for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimonie of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by
diuine fullnes and sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwells all fullnes euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor we may conceiue of the words of the text thus There is in Christ all fullnes of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fullnes of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fullnes of power and efficacie in Christ as king of the Church therefore there is no need that we should help him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ. This verse conteines in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the bodie that is in the humane nature of Christ And this is amplified 1. by the manner of presence he dwelleth there 2. by the measure in all fullnes The word Corporally hath been diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow only but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as he is in all creatures by efficacie or power nor as he is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels v 10. In him notes his person Godhead expresseth his diuine nature corporally importâ— his humane nature and dwells tells vs of the vnion of the natures The summe of all is that in as much as the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie therefore we should wholy rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any waies furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ we should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption Who fitter to restore the image of the Father lost in vs then he that was the eternal image of the Father who who fitter to breake open the fountaine of Gods loue then the that was the sonne of his loue The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour between God and man Is our Sauiour God then then he is eternall omnipraesent omniscient and omnipotent The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousneâ—â— and iustification from all our sinnes as also against the greatnes of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs Our Sauiour is the mightie God and therefore can will easily subdue all our enemies vnder our feet besides hereby wee are assured of the supply of all our wants seeing he that hath all the fullnes of God in him hath vndertaken to fill all things in the Church And as this may comfort so it should instruct why should we not come willingly at the time of assemblie seeing we serue the God of heauen and haue all our seruice done in the name of the Son of God and presented by his mediation to the Father And further shall we not accompt vnbeliefe to be a monstrous sinne considering how little cause wee haue to feare or doubt but especially shall we not learne humility of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it we may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally Quest. How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ. 1. It is no more then to affirme that the humane nature is vnited to the deuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the bodie and the light is in the sunne and yet not included there yet trulie and whole there Quest. But since this text plainely affirmes that Christ had a body and so by Synecdoche a true humane nature it may be heere inquired whether his humane nature was like ours and the rather since the godhead did dwell in him bodily Answ. That this may be cleerely resolued we must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a caelestiall body and he was indued with a reasonable soule 3. He had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinful Now Christ was vnlike vs in bodie in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of
word praier and holy liuing this chariot is followed with the applause of Angells and the approbation of the Saints the place is in the new Ierusalem on earth in the temple of their God The chariot is drawne with white steeds sincere teachers it is prouoked and driuen on by the spirit of God and the effect of all is a heart inspired with heauenly ioies and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfitted in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and diuels Now for vse of this what lust cause is thereto take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the diuell still then be made glorious by conquest in repentance for their sinnes they had rather be his prisoners then such princes rather slaues to Sathan then sonnes to God rather dragged into captiuitie with the diuell then carried in the chariot of triumph with the Saints 2. If such honors be done to Christians and such ioyes had in a Christian estate Oh then let it be the praier of euery godly man daily to God as Psal. 106.4 Remember me O Lord with the fauour of thy people visit me with thy saluation c. Lastly how should it excite in vs a desire to walk worthy of such a victory yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthie tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principallities and powers for vs c. 4. For the meanes of this victorie it is added in these words In himselfe So it is read in the greeke and in the most interpreters and his in himselfe either it notes his misticall body or else it notes Christ himselfe alone and in this latter sense it is continually taken and so we may here learne that it is the Lord Iesus Christ alone euen himselfe alone that hath wrought this victory for vs there was none other able to stand in the feild against the aduersary there is no name else vnder heauen by which wee can be saued and therefore we should giue all the glory to Christ alone and not to any man or Angels for they neuer fought for vs nor were they able to â—and in this battle of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holy day or of the new Moone or of the Sabbath daies 17. Which are but a shaddow of things to come but the body is in Christ. Hitherto of the seuen reasons of the dehortation The conclusion followes in these words and the rest to the end of the chapter and it hath three branches For 1. he concludes against Iudaisme in these words 2. Against philosophie vers 18.19 3. Against traditions vers 20. to the end In these words is contained both the conclusion it selfe vers 16. and the reason vers 17. and the drift is to shew that the ceremonies of Moses are abolished and therefore they should not receiue them or hold themselues bound vnto them This was foretold Dan. 9.17 it was signified by the renting of the vaile and these ceremonies were solemnly and publickelie laid downe in the first councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laide downe that the Apostle after giues order to the Church that those ceremonieâ— should neuer be vsed nor any other deuises but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meates and drinkes and the obseruation of times concerning which he writes more sharpely Gal. 3.1.3 4.10 5.9 6.12 In the law there were three sorts of meates that legallie were required 1. The meate offrings 2. The shewe bread 3. The cleane beasts The meate offring was a type of Christ our nourishment The shewe bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the end and diuiding the hoofe were types of the Christians both meditation and discretion in the meanes of his holy conuersation And for the confirmation of this place the Apostle elsewhere shewes euidently that the difference of meates is taken away 1. Tim. 4.1.2.3.4 The difference of times in the law is here said to be threefold of daies of monthes of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holy day but in diuers senses some say in part of an holy day First in partition of a festiuall day from a not festiuall day aswell in daies as in monthes or Sabbathes Some say in part for they could not obserue all ceremonies being absent from Ierusalem Therefore the Apostle would haue them to receiue none at all seeing they could not receiue them all Some say in part of an holy day that is in that part of them which concernes daies c. but it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first daies of euery month Or of Sabbath daies There were diuers sorts of Sabbathes of daies of yeares or seuens of yeares The Sabbathes of daies were either morrall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabbathes were either more solemne such as were the three great feasts passeouer pentecost and tabernacles or lesse solemne such as were the feasts of blowing the trumpets and the feast of expiation The Sabbath of yeares was euery seuenth yeare The Sabbath of seuens of yeares was the Iubile which returned euery fiftie yeares We see here then that the Apostle shewes that we are deliuered from the bondage of the obseruation as before of meates so now of Sabbathes Obiect But is the Sabbath day that was morrall abrogated Sol. No the Apostle speakes here of the ceremoniall law not of the morrall and of ceremoniall Sabbathes not of the morrall Sabbath the word is in the plurall number The manner of propounding the conclusion is to be obserued Let no man condemne you These words may bee referred either to Gods children or to false teachers in the first sense it is thus let none condemne you that is doe not shew such loue to these ceremonies hereafter that thereby you incuâ—re iustly the blame and censure of Gods children And if they bee referred to false teachers then it is thus let no man whatsoeuer perswade you that you are condemned or iudged of God for omitting the obseruation of the ceremonies care not for their censures neuer trouble your consciences about it Which are shaddowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this
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
sinne error and error euerie sinne or euerie error doth not cut vs off from Christ there be some sinnes be sinnes of infirmitie Some sinnes be such as there remaines no more sacrifice for them There be some ceremonies may be borne withall Some ceremonies that abolish from Christ There be some errors of meere frailtie and ignorance Some errors that altogether corrupt the minde and make men destitute of the truth And therefore we should learne with all discerning to put a difference 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnes to make sure their vnion with Christ. Head The dreame of Catharinus that the Pope should be here meant is to be scorned not confuted The words notes the relation that is between Christ and the Church The creature stands in relation to Christ 1. More generallie in existence and â—o all things are in him Col. 1.16 more speciallie in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall in the vnion of nature all men are ioined to Christ. In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ. In the mysticall vnion in one body onely the faithfull are ioyned to Christ and this is here meant And so we haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The Doctrine hath beene largely handled in the former chapter only from the renuing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence simpathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carrie our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laide downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ in generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore we had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention but I forbeare to plead much for it because though God may force it yet man should not frame it and it is a most happie abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised for foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes iointes and bandes 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke she is but the daughter of Pharoe she was in her bloud when Christ first found her she needed to be washed from her spots and wrinkles and therefore we should denie our selues and doe all in the name of Christ who is our praise All the bodie Doct. The care of Christ extends it selfe to euery member aswell as any obserue these phâ—ases in scripture euery one that asketh euery one that heareth these words euery one that confesseth Christ euery one that is wearie and heauie laden euery one that the father hath giuen him euery one that calleth on the name of God and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say the Lord hath seperated me from his people Nor let the foote say I am not the eye c. And secondly we must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall body of Christ is the companie of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no seperation from Christ and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especiallie the first and the third cannot be without the second it is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is not betweene wicked men professing Christ and the godlie that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the wel-being of the Church First therefore of this vnion This vnion is two waies here set forth 1. that it is in these words knit together 2. How it is in these words by iointes and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians Great is the glorie of Christians knit to Christ for from that vnion with him flowes many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ and the head by the name of the body viz. Israel 2. The influence of the vertue of the death resurrection of Christ 3. The inhabitation of the spirit of Christ 4. Intercession 5. The communication of the secrets of Christ 6. The testimonie of Iesus 7. Expiation as he is the sacrifice and passeouer offered for vs 8. Consolation in affliction 9. Power against tentations 10. The annointing or power of
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
sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it it is full of comfort if we consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honor The men of their strife shall surely pâ—rish and come to nothing The Lord will helpe them and comfort them in all strife he wil be a wall of fire round about them and the glorie in the middest of them the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visit me with thy saluation that I may see the felicitie of thy chosen and reioyce in the Ioy of thy people and glory with thine inheritance Especially wee should labour to make our calling and election sure for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ. Now if any shall aske who they are that may be sure of their election I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should be with much affliction And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance and patience and godlinesse and brotherly kindnesse and loue Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first motiue Holie They are holy diuers waies For they are holy first in the head 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope of that consummate are holines in heauen 6. In their calling so they are Saints by calling 7. As they are Temples of the holy Ghost But the holinesse of sanctification is heere meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in bodie and in spirit we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that wee may haue comfort that we are holy in Gods account being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeuors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man bee sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes hee needs not doubt of his acceptation to be holy Beloued In this word is lodged the third Motiue which is taken for Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would find full incouragement to all grace and duty now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excells As first if God loue them it is with a free loue he stands not vpon thy desert or worthinesse Againe he loues first p he loues before he be loued he loued vs when wee hated him he chose vs when we did not choose him 3. Gods loue is wonderfull tender which will appeare if we consider that he is not onely gratious but mercifull slow to anger of much kindnesse and repenteth him of the euill 4. Gods loue is naturall not forced and therfore he is said to quiet himselfe in his loue and himselfe loueth mercy Lastly his loue is an euerlasting loue where hee loueth he loueth to the end And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as heere it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest They shall bee blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand But especially it should harten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God bee decked And doth the Lord loue vs and shall not wee striue to shew our loue to him againe Euen by louing his word glory children presence and commandements Lastly we may heere learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should be with vs first we should choose for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the
chiefe good or mans eternall felicitie But I thinke there needs not any curious distinction it may suffice vs that there is varietie of Psalmes in Scripture and God allowes vs the vse of euery kinde Thirdly the property of the Psalmes they are Spirituall both because they are indited by the spirit and because they make vs more spirituall in the due vse of them From hence then we may learne these things 1 That singing of Psalmes is Gods ordinance binding all sorts of men Ephes. 6.19 Iam. 5.13 Psalm 66.1.2 92.1 135.3 a part of our goodnesse and a most comely thing 2 That a Christian should chiefely recreate himselfe in singing of Psalmes Iam. 5.13 God doth not allow vs other recreations to shoulder out this as the most doe 3 That we should sing Psalmes in our houses aswell as our Churches both for daily exercise Psalm 101.1.2 and when Christians meet together 1 Cor. 14.26 Ephes. 5.19 The manner followes there are foure things required of vs in singing of Psalmes First we should teach and admonish in the vse of them and that either our selues by considering the matter or others as the Ministers in appointing of Psalmes for the Congregation or the Master of the Family or when Christians meet there should be choise of such Psalmes as may instruct or comfort or rebuke according to the occasion there is edifying euen in appointing of Psalmes 1 Cor. 14.26 Secondly we must sing with grace this is diuersely interpreted some vnderstand it of the dexterity that should be vsed in singing to affect our selues or others some take it to be that inward comelinesse right order reuerence or delight of the heart in singing some would haue it signifie thankesgiuing But I thinke to sing with grace is to exercise the graces of the heart in singing wee must sing with holy ioie with trust in Gods mercies with a holy commemoration of Gods benefits yea with the praier and desires of our hearts that our wordes in singing may bee acceptable Thirdly we must sing with our hearts not with our tongues onlie outwardly for ostentation to sing with our hearts is to sing with vnderstanding with sense and feeling Hence we are said to prepare our hearts before we sing and it is to bee obserued that Dauid bids his tongue awake noting that he obserued in men a lethargie not a hoarsnesse of voice but a slumber in heart when they vsed the voice Fourthly we must sing to the Lord that is both to Gods glorie and in sense of Gods presence and vpon a holy remembrance of Gods blessings This is to sing to his name The vse is first for instruction when we are merry to sing Psalmes yea to account this as heauenly melody a precious perfume for our Chambers a holy homage to God the calues of our lipes yea we should resolue against all the prophane contempt of the world to praise God thus while we liue and to this ende wee should striue against the obiections and backwardnesse of our owne natures for the flesh will obiect against singing of Psalmes aswell as against praying reading c. Secondly for reproofe of such as set their delight in fleshly lusts and sports in dancing gaming etc. in singing of carolles ballads filthy rimes c. all which delights are so farre from being spirituall that they make our hearts farre more fleshly and carnall yea it reproues the best of vs for want of the right manner in the vse of singing in all the foure things beefore which wee should bee humbled for as for any other our sinnes Thus of the 16. Verse Vers. 17 And whatsoeuer yee shall doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This Verse containes the 2. generall rule to be obserued in our conuersation and it is an exhortation to the minding of the right end in all our actions in the former verse he tooke order for the meanes of holy life heere hee takes order for the end of it d In generall vnto the goodnesse of the action a good end is essentially required for though a good intention make not the action good yet without a good intention the action cannot bee accepted as good in Gods sight It is a good thing to heare and follow Christ but not good in the Capernaits that follow for the loaues Or in the Pharisees that heare to carpe or carrie tales and informe against him It is a good action to vse our knowledge but ceaseth to be good in vs when it puffeth vp and is done for vaine ostentation It is good to receiue the Sacraments but yet Circumcision was not good either as the sonnes of Iacob required it nor as the King and his Sonnes receiued it Workes of holy and religious seruices are good but when men come to Church on the Sabbaths to make amends for their sinnes on the weeke daies it ceaseth to be good to them It is good to honour Gods Ministers but where men honor them either to keepe their own credit with the people as Saul honoured Samuel or that they may excuse them as in the Parable such honour is not good Works of mercie are good but being done for praise of men or to merit by them they come vnder a negatiue precept giue not your Almes It is good to forbeare on another but not good in such men as forbeare onely for want of power or oportunity to reuenge and therefore we should informe our selues better and as we would haue God to accept or blesse vs to get Gods ende to our actions Thus of the generall In this verse the end of well-doing is two waies considered First as it is the end of intention that is that we should propound and aime at as the motiue and marke of our indeauours and that is ordered and required in these wordes Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus Secondly as it is the end of consummation 1. that by which wee finish our workes and that is required in these words giuing thankes to God euen the Father by him In short the ende of intention is the glory of God in Christ the ende of consummation is the giuing of thankes when wee haue done our indeauours In the first part I consider 1 What should bee the maine end of our actions Doe all in the name of Christ. 2 How we are tyed to it First for persons Yee Secondly for kinds of imploiment in word and deed Thirdly for extent whatsoeuer yee doe Doe all Doe all in the name of the Lord Iesus Heere foure things are required of vs. First that all be done in the assurance of the loue of Christ that we be sure that we know Christ as we know a man by his name that when wee goe to to doe Gods worke we bee first sure of Christs reward
broken or disabled by religion they must not only loue Onesimus as a Christian but also as one of them for he was a Citizen of Colosse there is loue should be in men as they are fellow Citizens and of the same trade or profession or the like Thus of the narration Vers. 10. Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If hee come vnto you receiue him 11. And Iesus which is called Iustus which are of the circumcision These only are my worke-fellowes vnto the kingdome of God which haue beene vnto my consolation The salutations follow and they are either signified or required signified verse 10. to 15. required verse 15. to the end The salutations signified are from six men three of them Iewes Aristarchus Marcus and Iesus verse 10.11 and three Gentiles Epaphras Lucas Demas verse 12.13.14 Aristarchus is the first concerning whom heere is set downe with his name both his estate a prison-fellow and his salutation This Aristarchus was a Iew of Macedonia conuerted by Paul who out of the deerenesse of his respect would neuer leaue him but accompanied him in his aduersities for hee was taken with him in the tumult at Ephesus and heere he is his prison fellow in Rome Crosses abide all that will liue godly if hee will haue grace with Paul he may perhaps lie in prison with him too But heere wee see that aduersitie doth not less â—n that affection that is sound either to God or to Gods people they that cannot endure the smiting of the tongue would little endure the iron fetters Marcus is the second This is he about whom the contention was betweene Paul and Barnabas Act. 13. because hee had forsaken them and the labour of preaching with them Now hee is commended by his alliance to Barnabas Certainly the kindred of worthy men are to be regarded euen for their sakes much more their posterities It is a great fault that when men haue spent themselues in the labour and seruice of the Church their posteritie should be neglected and exposed to want and miserie And is it a credit to be Barnabasâ—â—sters â—â—sters sonne What is it then to be the childe of God by regeneration Concerning whom you haue receiued commandement Some thinke that Marcus brought to them the decrees of the Counsell at Ierusalem and these reade it of whom ye receiued c. Some say the meaning heereof is not reuealed and therefore they will not inquire Some thinke that vpon his forsaking of the Apostle the Churches had notice not to receiue him if hee came vnto them and that he had written to them himselfe Some thinke the latter word whom receiue are an explication and so they shew what was commanded viz. to receiue him Now for the obseruations we may note First that scandalous persons are not to be receiued Secondly that the greatnesse of the offences of men are not to be measured by carnall reason but by the consideration of the person manner place time c. A lesser offence aggrauated by circumstanceâ— may giue cause of priuate separation from voluntarie companie Thirdly that an ingenuous nature is much affected with the distaste of discreet Christianâ— Fourthly that repenting sinners are to be receiued if vnto Gods mercy then much more vnto our houses and companies It is an ill qualitie to be hard to â—e reconciled In generall t is our dutie and Gods commandement that wee should receiue one another Thus ministers must receiue their people when they are with them to speake to them of the Kingdome of God and the people must receiue their ministers also and the people must receiue one another euen the meanest Christians as well as the greatest the little ones that beleeue in Christ all the disciples of Christ are to be receiued Now because this point of receiuing one another is exceeding needfull and there may be much mistaking about it I thinke good therefore to giue out of seuerall Scriptures rules how we are to carrie our selues in this businesse of receiuing one another 1 That we entertaine with all heedfulnesse so Act. 9. in Pauls case and Act 18.27 in Apollos case This condemnes the carnall hospitalitie in the world which promiscuously admits any of any profession where the basest and vilest sort of people are soonest chosen for the table and companie yea many of the better sort are to be blamed such as are ouer credulous many times to their owne singular disgrace and hurt of the Church 2 That when we are assured of the faithfulnesse of any wee receiue them with all Christian respect freely and liberally Rom. 15.17 bearing with their infirmities Rom. 15.1 yea if need be pardoning their offences Phil. 12.17 3 That in societie with weake Christians wee take heed of intangling them with questions and controuersies Rom. 14.1 as the manner of some iâ— 4 That great respect be had of our callings 5 That the imploiment be chiefly about holy things Receiue them in the fellowship of the Gospell not for recreation or idle discourse either labour to strengthen them Act. 18.26 or to be furthered in obedience by them 2. Cor. 7.15 6 That great respect be had of frugalitie Luk. 10.8 Thus of verse 10. Vers. 11. And Iesus which is called Iustus which are of the circumcision c. The third person that doth salute is described by his proper name Iesus and his surname Iustus Quest. May the name of Iesus be giuen to any man Answ. Before it was appropriated to the sonne of God it was both lawfull and vsuall to giue it to men as appeares by Iosonas name which is the same and the sonne of Syrake But now it is not expedient any way and therefore the Iesuites may change their names like Iebusites as they are The name Iustus was not giuen him by the Iewes but by the Romans as the varying of the language sheweth and in all probabilitie giuen in praise of his faithfulnesse and true dealing with all men Quest. What may we doe to winne the reputation of iust persons Answ. 1. Be peaceable and make peace and doe all things without murmuring or reasonings Mat. 5.8 Phil. 2.15 2 Be watchfull vnto chastitie and the honestie of the seuenth commandement 1. Pet. 2.11.12 3 Let your conuersation be without feare 1. Pet. 3.2 4 Be not vaine in apparrell 1. Pet. 3.3 5 Get a meeke and quiet spirit 1. Pet. 4.3.4 6 In yeelding Apologie be constant and vnmoueable with all cheerefulnesse willing to giue answere with all meeknesse and reuerence and good conscience 1. Pet. 3.15.16 7 Shew all vprightnesse in thy calling and this vprightnesse hath 3. things 1 Diligence 2 All true and faithfull dealing in words and promises 3 A conuersation without couetousnesse Finally to liue inoffensiuely is a strong inducement euen to the worst men many times to draw from them a good testimonie euen of Gods children Thus of their
The lets of comfort are either 1 in men or 2 in God In men they are either of frailtie without any great sinne or such as arise of sinne The lets of frailtie are specially two 1 Bodily distemper by sicknesse or melancholy but this may be tried thus if they be dead hearted in all other things aswell as hearing and praier c. 2 Waiwardnesse in the distresse of conscience when the soule refuseth comfort Psal. 77.3 The lets of comfort that arise of sinne may be considered two waies first as they are in the worser sort of men Secondly as they are also in the better sort In the worser sort these are the lets First impenitencie Ier. 8.6.8 Secondly Prouidence Ier. 6.10 Thirdly vile affections such as are 1 Worldly griefe or fretting 2 Worldly cares these are thornes 3 Rage and passion Rom. 15.4 4 Lust 2. Tim. 3.6 5 Enuie 1. Pet. 2.12 4 A spirit of slumber Rom. 11.7.8 c. 5 Contrarietie or contradiction in opinions Phil. 2.1.2 In the better sort 1 want of preparation plowing must go before sowing Math. 17. Of attention Isa. 55.3.4 Of estimation of comfort receiued Iob. 15.11 Of godly sorrow Isa. 61.62 2 Preuailing of other ioies 3 An ouer high expectation 4 Presumptuous sinnes 5 Spirituall satietie and fulnesse when they seeme to haue grace enough and want nothing too like the Laodiceans Reuel 3. Thus in men 2 God doth restraine consolation sometimes for reasons secret to himselfe sometimes for reasons reuealed but not to vs as 1 To teach vs to know that comfort is his gift and to draw vs to looke aboue the meanes 2 To teach vs to liue by faith and not by sence 3 To scourge vnthankfulnesse 4 To compell vs to the vse of other of his ordinances too much neglected Thus of the lets To passe from this point we may here obserue 1 An immutable praise in the Apostle he enuies not the labours of his brethren he is so farre from it that he reioyceth in it 2 we may see that the wisest and greatest men haue neede to be comforted of meaner men 3 Heere is a reproofe of such workemen as by their labour grieue Gods people and are as thornes and goades in their sides but comfort them they do not Thus of the salutations of the Iewes The salutation of the three Gentiles follow the first is Epaphras who besides the report of his salutation is described 1 by his office the seruant of Christ. 2 By his relation to them who is one of you 3 By his loue to them shewed by striuing in praier for them 4 By his zeale not onely for them but for the two neighbour Churches vers 13. This Epaphras was the Cities preacher among the Collossians he is kept back at Rome for a time that so Tichicus might confirme the doctrine before taught by Epaphras Quest. But why is the Apostle so long in speaking of him being so short in the mention of the rest Answ. It is the Apostles discretion to honor him before his owne people A seruant of Christ He was a seruant of Christ first as a man and so by the necessitie of creation he must serue Christ whether he would or not 2 As a Christian man and so he serues him willingly and in religious workes 3 As a Preacher of the Gospell and so he serues Christ in a speciall function in the Church Doctr. 1 Ministers are Christs seruants whence followes two thinges first they must do his workes Secondly they must not be seruants of men Doctr. 2 The estate of the Ministers of God is an estate of seruing not of raigning they are not Lords ouer Gods heritage nor must they thinke to be like the Princes of the Nations Doct. 3. It is a great honour to be Christs seruant for all his seruants are freemen and their wages is euerlasting and therefore wee should loue to be his seruants neither should it euer seeme euill vnto vs to doe his worke Besides it is a great comfort to poore Christians though they cannot be Kings and Apostles yet they may be Christs seruants which Kings and Apostles haue accounted their greatest honour Thirdly men must take heed of despising or abusing Ministers seeing they are Christs seruants yea it is not safe to abuse any Christian for that very reason Lastly seeing it is so great a dignitie to serue Christ both Ministers and people must be carefull to performe Christs seruice with obseruation of what Christ requires for the manner or rules of his seruice Ministers must not seeke their owne things Phil. 2.21 they must not be giuen to wine not to filthy lucre not fighters not couetous not profane in their families not young schollers not scandalous 1 Tim. 3.3.4.5.6.7 2. Tim. 2.24 they must faithfully care for all the matters of the Church Phil. 2.20 they must serue with all modestie and teares Act. 20.19 Christians in their seruice of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world ye cannot serue Christ and mammon 2. That Christ will not be serued but in newnesse of spirit the old heart can doe Christ no worke Christ will accept Rom. 7.6 Quest. But who are Christs seruants Answ. If you speake of ministers it is answered negatiuely Gal. 1.10 Hee that preacheth mans doctrine or goeth about to please men he is not the seruant of Christ. If you aske of Christians in generall it is answered Rom. 6.16 His seruants you are to whom ye obey If ye conscionably endeuour to obey the word of Christ you are the seruants of Christ otherwise yee serue sinne vnto death For conclusion let vs so settle our hearts to serue Christ that we remember to doe it 1. constantly at all times 2. sincerely by doing all his workes both publike and priuate Which is one of you Doct. There is a speciall loue due to fellow-citizens This I haue noted before But I adde that the loue of Citizens must shunne fiue things as great rockes to make the shipwracke of true affection vpon 1. Opposition or quarrell and suits in matter of estate 2. Enuie at the prosperitie or trade of others 3. Faction or banding into sides in matters of gouernment 4. Schisme in matter of Religion but it is to be noted that it is prophane and fleshly men that haue not the spirit of God that cannot abide others because they runne not with them into the same excesse of riot for Gods seruants would faine liue at peace Iud. 18.19 5. A reioicing together in euill The loue that leads men from their calling to goe from tauerne to tauerne or from sport to sport is not true Citizen-like loue it is base and vnwarrantable The third thing in the description is his loue to his people shewed by praiing for them In his praier note 1. The action that he doth pray 2. The subiect persons for whom for you 3. The circumstance he praies absent 4. The varietie of his praiers praiers
as they would bee for vsually if in discretion men prooue before they trust they are taxed of pride and haughtinesse yet considering the vile hypocrisie that is in many it is better to be so censured without cause then to be beguiled by men that make their religion but a cloake to their owne ends The third rule is that while they stand and fall not into open sinne thou maiest not traduce them but conceale thy dislikes till God lay them open vnlesse greater danger might ensue by the concealment for the Lord may make him sound and giue him repentance Paul doth not dispraise Demas here as he doth not commend him Thirdly we may in this man note the propertie of many hypocrites they will not be discountenanced they are vsually impudent this man thrusts himselfe into the Apostles company and will be commended to the Churches he will haue a place though it be the last place Verse 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Hitherto of Salutations signified now the Salutations required follow and these are particular verse 15.16.17 generall v. 18. The particulars concerne either Laodiceans v. 15.16 or the Colossean preacher verse 17. who is not onely saluted but exhorted or rebuked by intimation In the salutation of the Laodiceans obserue two things first the persons who are to be saluted v. 15. 2ly a speciall direction for the open reading of two epistles v. 16. The persons are the brethren in generall and Nymphas in speciall and the houshold of Nymphas Salute the brethren which are at Laodicea 1 Christian curtesie ought to haue in it a holy remembrance of absent friends 2 It is not vanitie or weaknesse but may stand with singular gifts and graces of minde to bee industrious and large hearted in the many remembrances of all sorts of Christians 3 It is profitable that men of great gifts and place should preserue their memory with others though it be but in these lighter complements of salutation for many times it may inflame much affection to godlinesse in such to whom they send their salutations 4 God hath his choice amongst men for here hee takes notice of the brethren in Laodicea onely God doth not driue in whole townes of men into the field of his grace at once for as it was then in turning men from gentilisme so it is now in turning men from profanenesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not hir house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the gospell And the Church that is in his â—omsâ— By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honour remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good Master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may try our loue to Gods children by examining our selues whether we can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the yoong and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle calls this houshold a Church we may note that a religious and well ordred familie is as it were a little Church Here in one familie is prescribed what all families should be this familie is called a church because his people were godly and the word of God was read there and prayers made to God and Psalmes sung and the yonger sort were catechized and instructed Now doe we learne from hence that our houses are Churches then these things will follow 1 That Gods worship and pietie must be set vp in them how can they be churches of God if God be not serued in them 2 All must be done there in order and quietnesse and silence for so it is or should be in the Church 3 Euill persons that are incorrigible must not dwell there but must be cast out Psal. 101. 4 The Husband or Master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ. Againe are our families Churches why then religious families are in a happy case for then God himselfe will dwell there So as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of profane housholds should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither prayer nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and rayling and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuills dwell they are very styes of vncleanesse and vnholinesse Thus of the 15 verse Verse 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise read the Epistle from Laodicea These words conteine a direction for reading 1 of this epistle and that both priuately and publikely 2 of an epistle from Laodicea In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept search the Scriptures Ioh. 5.39 and this may euidently reprooue the profane neglect of the most herein in this great light many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others thought for their credit sake they haue gotten them Bibles yet they read them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must be read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must read the Scriptures it is here set downe indefinitely of you meaning