thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of miserie vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1.2 Math 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3 2. Iud. 12. 1. Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh or a prince of this world yea thou maiest haue a name that thou liuest spiritually and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the bodie 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgments of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sin and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and helâ— his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ. 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be here warned of thy miserie let it be enough thou hast been dead
become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properlie as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ. 1. Of the soule and body 2. Of both those with the person of the word the later is heere meant There are 2. questions about vnion in Theologie that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ hee is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Misticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ. It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some thinges remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence 2. Not by habituall vnion either by affection as friends are one or by grace as the Saints are one with God 3. Not by worthinesse or authoritie 4. Not by harmonie or consent of will or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7. Not of pleasure only as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion flowes 1. The predication of the things of each nature to the person and that truly and really as when his bloud is said to be the bloud of the Sonne of God c. 2. The inriching of the humane nature with admirable gifts as great as could possiblie be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnesse of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ. These gifts in Christ they were either naturall or supernaturall by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe in the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The verie temperament also of his body was such as nothing could be better tempered or more exceâ—lent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holinesse as can be imagined to be fall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power There was a twofold wisedome in Christ. Increate and that was only in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold 1. Knowledge by immediate vision 2. Knowledge by heauenly habites infused 3. Knowledge gotten by experience By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse hee sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this â—reated light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy that is not so much aâ— can be seene by God himselfe though more then any Creature can attaine vnto 2. Though he know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can do them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus
appertaine to filling of the flesh In these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singular proannesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were are rudiments or waies of instructing the world in the principles of the Kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sence you haue of them 4. The matter of them is light and vaine and idle v. 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying in the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c. common with Christ. 5. In speciall they haue death common with Christ. They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes for their benefit 2. Because when their bodies die they die in vnion with Christ. 3. Because the vertue of Christs death is deriued to their souls whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sin conueiued in the ordinances of Christ and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for triall and comfort For triall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ. For comfort to the mortified thou art in Christ and hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye are freed from all bondage of soule to any thing but the will of God and therefore t' is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ ye be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye liued in the world Answ. They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life So Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a
himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous hee doth still continue to and in the very last gaspe his assistance and holy presence Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnesse onely dwell so that hee is a head in respect of plâ—nitude for the behoofe of the members And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your owne experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by thee Gospell a-new created you that he might present you to God as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beliefe of the truth suffering your selues not to be caryed away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with GOD which hath beene propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benefits before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrine you haue already beleeued and hoped in First it is the Doctrine which all Godâ— Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in mee may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent mee of my afflictions but reioyce in them rather and that for diuers Reasons First because they are the Afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned mee and it is my ioy to thinke that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly I haue receiued this Commission concerning the Gospell immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not onely Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mysterie which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make knowne to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly neyther should you euer cast away the confidence of your assurance and hope or grow weary herein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him And seauenthly being incouraged with that successe which the LORD hath giuen to my ministery I will labour as I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy Perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4 The assurance of a lawfull Calling serues for many vses fol. 5 Gods Children called Saints in this life in foure respects fol. 7 Comforts for the despised Saints with answere of some Obiections fol. 7.8 How Saints may be knowne 9 Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things 10.11 Idlenesse in Professors taxed 11 Seuerall Vses arising out of the consideration of this that wee are Brethren 13 How wee may get into Christ and how we may know whether we be in Christ. 13.14 Spirituall things are the best things for nine reasons 15 The Motiue and the manner of Thankesgiuing to God 20 Foure Rules of tryall in our Thankegiuing to God for others 21 A Childe of God neuer giues thankes but he hath cause to pray and contrariwise 21 Foure sorts of prayers for others 21. 68 Fiue reasons to warrant praying euery day 22 The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his owne conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest. But letting the Papist goe what is it to walke worthy of the Lord Ans. It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if wee would walke worthy of the Lord. In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his loue as wee forget not his presence And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit and according to the Spirit 3 Wee must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feete from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
therefore be sure thou be a Saint be sure thou be more then flesh and bloud be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance be sure of the imputation of the righteousnesse of Christ be sure thou haue in thee the spirit of the Sonne be sure to commit thy selfe to the word of grace In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaynes it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-fold light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before wee can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will doe no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainetie of this inheritance it is said to be held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended vvith those that pleade for vncertayntie of assurance Sixtly in light that is in Heauen and the light of Heauen is an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our hearts in the light of Faith and certainetie and glad our hearts with the light of the Spirit and ioy choosing rather to dye then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in this life it stands of two parts the first is our deliuerance from the power of Darkenesse and the second is our translating into the Kingdome of Christ. Darkenesse This Darkenesse imports the miserie of vnregenerate men from which the Children of God in the dayes of Redemption are deliuered and it notes not onely the darkenesse of Gentilisme proper to the Pagans of that time but also the darkenesse of Sinne of Ignorance of Infidelitie of Aduersitie of Death and of Hell for euery vnregenerate man is couered with a sixe-fold darkenesse First the darkenesse of Sinne Secondly the darkenesse of ignorance which as a vayle couers all flesh Thirdly the darkenesse of Infidelitie for as there is the light of Faith in the regenerate so there is a darkenesse of vnbeliefe that possesseth euery vnregenerate man All men haue not Faith it is the gift of God both the Prophets and Apostles haue complayned Who hath beleeued our report Fourthly the darkenesse of Aduersitie miseries of all sorts breaking in vpon the soule body state and names of men Fiftly the darkenesse of Death for Death is the house of darkenesse and this is the wages of Sinne Lastly the wicked man is in danger of vtter darkenesse euen of the darkenesse of hell out of all this wee may see the extreame misery of all carnall persons vpon whom the Kingdome of darkenesse breakes in and preuayles so many wayes and therefore accursed is their misery that can liue in this estate without sense or remorse or feare If Securitie as a wretched Lethargy had not ouergrowne mens hearts how could they eate drinke sleepe marry giue in marriage c. when they finde themselues in the power of such fearefull and horrible darkenesse Power This darkenesse gets power and preuayles ouer the world by the vnwearied labour of the Prince of darkenesse who as hee seduced our first Parents to extinguish the fayre light in which they were created whence flowed an vniuersall darkenesse vpon all mankinde so doth hee still as God of the vnregenerate world worke effectually in binding mens mindes more and more that the light of the Gospell might not shine in their hearts both by hindering by all the wayes hee can the meanes of light and by leading man on from sinne to sinne till custome haue worne out sense and bred a very liking of darkenesse more then the light And thus poore man runnes from darkenesse to darkenesse and from dungeon to dungeon till hee fall vnto the euerlasting dungeon of vtter darkenesse and this would be the end of all flesh were it not that God of his infinite mercy hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darkenesse Deliuered Euery man hath great reason to thinke of this deliuerance out of the Kingdome of darkenesse wherein naturally hee is for while he so continueth he knoweth not whither he goeth he hath no fellowship with God his deedes are all euill his ignorance will not excuse him yea it will be his condemnation his feete treade not in the way of peace Who hath deliuered vs. Here are foure things 1. What deliuered 2. Whom vs 3. When hath 4. Who viz. God the Father Deliuered The originall word doth not signifie onely to let out or lead out or buy out but it noteth forcibly to snatch out Man is not gotten so easily out of Sathans hands nor will the World and Flesh let them goe without force or without blowes Quest. What must wee doe that wee may be deliuered from this power of darkenesse Ans. Beleeue in Iesus Christ who is the true light Know that all true light is begunne in the assurance of Gods loue to thee in Iesus Christ seeke this knowledge To this end attend vpon the preaching of the Gospell by which life and immortalitie are brought to light And because this Sonne doth not alwayes shine Walke in the light
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmity aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquity is found worthy to be hated Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded A Question may be asked how it comes to passe that men haue so little sence of their misery and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their misery Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Here are two things 1. the Nature of Christ 2. the Sufferings of Christ. But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israell a foolish Couer As for Death and Hell men are at a point they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ. He must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternitie Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph
wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in great terror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements bee not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practise and exercise of all holy and Christian graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they bee iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reuealed before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked 3. We should be wonderfull thankefull if God hath kept vs from falling it is his singular grace to keepe the scot of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding therein with thankesgiuing In these two verses the Apostle concludes the exhortation begunne in the 23. verse of the former chapter for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them he requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practice bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitefull in the knowledge of our Lord Iesus Christ 2. Such a sence as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus bee your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euery brother that walketh inordinately and not after the traditions which they had receiued of the Apostle By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed For the Apostles receiued it not of men but by the reuelation of Iesus Christ And as they haue receiued of the Lord so haue they deliuered vnto vs Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heed that they lose not what they haue wrought but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and staies many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortality as it were to light and life againe but priuately and particularly into their hearts and soules This is the happiest receiuing of Christ. Oh the glory of a Christian in receiuing Christ for he that receiueth Christ into his hart receiueth excellent illumination vnspeakable ioy
Philip in an instant they can strangely winde themselues into mens imaginations so as they can appeare to men in their dreames As euill Angels can suggest tentations so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but he could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuerse distinct benefits which Angels from thence do receiue which by naturall creation they had not It is a benefit that they are vouchsafed a place in the misticall body vnder Christ that they might be receiued as it were into the new order in Christ. 2. A peace is made betweene them and man in Christ. 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6 Their obedience in it owne nature is vnperfect though not sinfull and therefore may neede to be couered by Christs perfections Thus of the relation to Christ. Now if any aske what relation they haue to the body of Christ and what they doe vnto it I answer by propounding both what seruice they do to the body and in what maner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt children to himselfe and after commit them to be kept by those most noble citizens of heauen Besides they execute iudgment vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen They shall gather our bodies together at the last day Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men sometimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalitie and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so readie about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the bodie of the sinnes of the flesh by the circumcision of Christ. Here is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not only accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision 1. The circumcision made with hands 2. The circumcision made without hands The one externall in the flesh by Moses The other internall in the spirit by Christ. Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessarie viz. from Abraham till Christ. 3. There was a time wherein it was tolerable viz. for some few yeares after Christ. 4. There was a time wherein it was intollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ. As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seede 3. That our hearts must bee circumcised by the painefull mortification of sinne and the painefull casting away of sin as a wretched foreskin and that we should suffer affliction of
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
those things that are aboue where Christ sits at the right hand of God HITHERTO of christian doctrine now followeth christian life The Apostle hath before discoursed of matters of faith now he intends to intreat of matters of life and to prescribe rules of conuersation And these rules belong either to our generall calling as we are Christians or to our particular callings as we are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kind may be referred to three heads for either they concerne first the meditation of heauenly things or secondly the mortification of vice or thirdly the renouation of life The meditation of heauenly things is vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally laid down v. 10.11 and more specially opened v. 12 to the eighteenth The exhortation to the care and studie of heauenlie things is thus digested First it is expounded v. 1. Secondlie it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependence of these words with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things-First that there can be no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God Secondly that the terrestriall blessednesse of man is in respect of sinne two waies principally assaulted First with errors in opinion Secondly with corruptions in manners And against both we should learne from the Apostle in the latter part of the former Chapter and the first part of this to be armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiouslie earnest and so zealouslie forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seem to be are indeed void of true deuotion and feruent affection to heauenly thingsc. Fourthly that he that is by faith made a new creature must resolue to be at Gods appointment for his whole carriage in his generall and particular calling Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling he must first be good in his generall thou maist be painfull and diligent but thou canst not be euerie way a faithfull and sound hearted husband wife seruant child c. till thou be a good man or good woman in respect of grace and godlinesse And therefore we should first seeke the righteousnesse of Gods kingdome and it may serue for direction vnto such as choose wiues or seruants or the like if they be not faithfull to God how canst thou be assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to be amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to be good abroad in matters of religion and then thou maist hope to find them by proofe and daily experience trustie and faithfull in thy businesse finallie this reprooues both the sinfulnesse and follie of many carnall paâ—ents and masters they neuer care so their seruants do their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likelie to hold out and proue sound in the reformation and new obedience of their liues till they fall in loue with heauenlie things and grow in some measure wearie of the world and the things thereof Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the study of heauenly things laied downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If ye be risen with Christ. There may be conceiued to be a threefold resurrection of a christian The first is sacramentall And thus we rise againe in baptisme The second is corporall and so we shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so we must rise in this life in soule from the death of sinne or else we shall neuer be deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he here intreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which vve are quickned to the heauenly desires and endeuours of holy life by the vertue of the resurrection of Iesus Christ applied vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which we grow conformable to Christ bâ—ing risen againe by which also we taste of the powers of the life to come and are borne again to a liuely hope of an eternall and incorruptible inheritance the earnest of which we haue receiued and shall shortly receiue the whole possession purchased though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian in this work beares the Image of Christ and in him Christ riseth before our eies not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also
day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three First the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioined with his appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world Thirdly a generall falling away or apostasie of the Churches in Antichrist Fourthly warres and rumors of warres famine pestilence and earthquakes in diuerse places Fiftly false Prophets and false Christs which shall deceiue many The signes more neere are First the preaching againe of the euerlasting Gospell Secondly the detection and fall of Antichrist and the spirituall Babell Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in Fourthly coldnesse and security in the world as in the daies of Noah Fiftly the shaking of the powers of heauen the darkning of the Sunne and Moone and the falling of the starres c The signes conioined are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man Which what it shall be I cannot describe And thus we are come to the very time and execution of the iudgement And therein consider First the preparation Secondly the iudgement it selfe Thirdly the consequents of the iudgement The preparation is two fold First of the Iudge Secondly of the iudged Vnto the preparation of the Iudge may be reserred these things First his commission or that singular power giuen him of the father to execute iudgement vpon all the world And this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiesty and glory most liuely expressing and resembling the forme and brightnesse of the father Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor Fourthly theÌ„ choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The Iudged shall be prepared foure waiâ—â— First by citation Secondly by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The word is three times cited First by the Prophets and fathers before Christ. Secondly by the Apostles and ministers of the Gospell since Christ. And the last summons is this here meant which shall be performed by a shoute from heauen and the voice of the last trumpe And this shall be the voice of Christ the Archangell of God and ministred by Angells For that it shall be Christs voice is plaine the dead shall heare his voice as he saith in Iohn And the Lord himselfe shall descend from heauen with a shoute with the voice of the Archangell and with the trumpe of God That the ministery of Angells shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angells with a great sound of a trumpet Secondly vpon this voice shall a resurrection follow which may bee two waies considered First euery man in his owne body whether he hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire without any losse of any part that so euery man may in his very body receiue what he hath done whether good or euill Secondly the liuing shall be all changed in a moment in the twinckling of an eie at the last trumpet And this change shall be in stead of death and a kind of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angells gather and collect and bring into one place from the foure winds of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect or reprobate and such is theâ—r power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together there shal be made a separation For the sheepe Gods elect shall all be put on Christs right hand And the reprobate or goates shall be compelled to his left hand And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature The vnbeleeuing Christians in the visible Church shall be iudged by the word or law writ or preached to them According to that of the Apostle they that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law And our sauiour saith He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then bee confirmed and accomplished For the sentence at the last day shall be but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life and the third the booke of Gods remembrance The booke of conscience is that word which is kept within euery man of all sorts of actions And that conscience may at that day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that
thine hands be strong in the dayes that I shall haue to doe with them I the Lord haue spoken it and will doe it Let couetous persons without further enquiry assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour it were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre country their burnt offerings would not be pleasant nor their sacrifices sweet vnto him Ob. But couetous persons are of most men so well furnished that there is not that means to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together mayfall vpon it and neighbour and friend may perish together The Lord means enough when men little thinke of it to bring downe rebellious sinners Ob. But we see couetous persons and wealthy worldlings scape the best longest of many others Sol. The Prophet Amos sayth the Lord hath sworne by the excellency of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainely he will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule he that is a great oppressour shall not prolong his dayes for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole How horrible then shall that voice be Thou foole this night shall thy soule be taken from thee and thus far of these words as they concerne the coherence with the former words now I consider them as they are in themselues And first of the wrath of God Wrath of God It is apparant that wrath in God belongs to his Iustice. And Iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all And so his decrees are iust Secondly as he is God of all and so the common works of preseruing both good bad are iust Thirdly as a father in Christ so by an excellency he is the God of beleeuers and thus he is iust in performing his promises infusing his grace and in bestowing the Iustice of his sonne Fourthly as Iudge of the world and so his Iustice is not onely distributiue but correctiue And vnto this Iustice doth wrath belong Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God And the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiueable Secondly in such a sence as is reuealed in Scripture The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not do according to the siercones of my wrath that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans is God vnrighteous which bringeth wrath it is well rendered which punisheth The wrath of God is distinguished by diuerse degrees and so hath diuerse names for there is wrath present and wrath to come Present wrath is the anger of God in this present life and is either impendent or powred out wrath impendent is the anger of God hanging ouer mens heads ready to bee manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred â—â—t is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people in the destruction of Ierusalem and thus he reuealeth his wrath from Heauen vpon the vnrighteousnesse of men Wrath to come is that fearefull misery to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that we may be yet more profitable touched with the meditation of this point I propound sixe things concerning Gods wrath further to be considered First the fearefulnesse of it Secondly what it is that works or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fistly the signes of wrath pacified And lastly the vses of all For the first The fearefulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearefull I will shew by one place of Scripture onely and that is the first of Nahum the Prophet for he sayth God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certainty of it that God will be as sure to reuenge as euer the sinner was to sinne but this is more confirmed when he sayth he is the Lord of anger as if he would impart that his anger is his essence as if he were all made of anger and that he is the authour of all the iust anger that is in the world and if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe and to assure vs yet further of the terrour of his wrath he addeth the Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his Iustice. And therefore if any doe obiect that they see it otherwise for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and sayth that the Lord reserueth wrath for his enemies he hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his fury are not yet poured out And if any should reply that they haue obserued that wicked men haue prospered long and scaped for a great while without any
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
God Gen. 24. Fourthly they must be religious in the generall duties of piety to God as well as in the particular duties of seruice to their Masters they must so serue men as they feare God also Vses First for Seruants and then for Masters Seruants must learne to doe all their labour fearing God euen that God 1. That set them in that calling 2. Whose eies alwaies behold how they discharge their dutie in their calling and inasmuch as the feare of God is made the ground heere of other duties they should learne to be the better seruants to men because they feare God Masters also must learne first what seruants to choose not such onely as will doe their worke but such as feare God also and if they haue failed in that they should labour now to beget and nurse the feare of God in the seruants they haue for Gods feare would make their seruants more dutifull to them besides the reason why their seruants fall to whoring stealing vnthriftinesse c. is because the feare of God is not in them Quest But what should Masters doe that their seruants might feare God Answ Foure things First they should pray and reade the Scriptures in their houses and Chatechise their seruants Secondly they should bring them to the publike preaching of the word Thirdly they should giue them good example themselues Fourthly they should restraine them from prophane company and incourage them and allow them libertie at conuenient times to conuerse with such as feare God Thus of the feare of God Verse 23. The third thing required in their obedience is that they doe it hartily in this Verse is the manner of the dutie and the inducement therevnto Hartilie Ex animo The obedience of Seruants should be a hearty obedience the Apostle will not haue onely feare of God but loue of the master their obedience must beginne at heart not at hand or foot if the heart bee not with their obedience the master may haue their labour and that he hath of the Oxe but such seruants lose their labour Quest What is it to obey Ex animo Answ It is to obey voluntarily and out of a heart and affection rightly ordered but especially it is to obey out of a iudgement well informed The vse is therefore to vrge them to doe it and heere I would consider of the obiections of Seruants why they cannot obey Ex animo Obiect 1 Bondage is against nature Solut. It is against nature as it was before the fall but not as it is now since the fall Obiect 2 But Christ hath made vs free Sol Free in soule in this life not in bodie till your bodies be dissolued or till death Obiect 3 But my Master is froward Sol Yet thou must be subiect 1 Pet. 2.18 Obiect 4 But he doth not onely giue ill words but blowes Solu Perhaps it is needfull for a seruant will not be corrected by words Prouerb 29.19 Obiect 5. But hee correcteth me vniustly Solu First who shall iudge thus shall seruants themselues Secondly it is acceptable if for well doing and for conscience thou endure to bee buffeted c. 1 Pet. 2.19.20 Obiect 6. But my master is not onely a froward man but a wicked man and a enemy of Christ. Solu Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Obiect 7. But I am an hired seruant not a bought seruant Solu Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are heere bound to obey hartily Obiect 8 But vnmeet things are required Solu Discerne things that differ but yet obey in all things All this reprooues grudging and slow and stubborne seruants Whatsoeuer yee doe Not onely faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doctr Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort for instruction they must serue their masters as they would serue the Lord with all faithfulnesse diligence willingnes prouidence conscience c. For comfort and incouragement also is this doctrine and that 3. waies First heere is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God aswell as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or onely Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for ye serue the Lord Christ. In this verse Seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerfully shall receiue of Christ the reward of inheritance but you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ ergo you shall haue the reward of the inheritance Knowing Doctr Seruants may and ought to know and bee assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much liberty nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should bee denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doctr The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeliefe that is many times in Gods children doubting of Gods acceptation of their praier and holy indeauours shall the base and secular workes of mens seruants be rewarded and the great workes of Piety in Gods seruice not be regarded Of the Lord God will be pay-master vnto seruants and in that they are turned ouer to God for payment it implies that the most masters are careles and vnmercifull and this they are not onely in withholding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their Families empty and without meanes to liue in the world Reward of inheritance Two things are heere affirmed of heauen first it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. We should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but
wisedome and circumspection Quest. How should they shew it that they did remember his bondes Answ. 1 By praying for him to God 2 By shewing like patience vnder their Crosses 3 By constant profession of the doctrine he suffred for 4 By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5 By supplying their wants 3 As any haue been more gratious so they haue beene more streitened and opprest by the wicked 4 The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5 The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace he meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1 That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2 That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thinges 1 Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2 Be sure you loose it not neuer be without it matters not though ye loose some credit or wealth or friends c. so you keepe grace still with you 3 Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Lattin coppies read Missa ab Epheso But the greeke coppies generally agree that it was from Rome But it is no great matter for the certainty of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The substance of all Theologie exprest briefly in this Epistle as is manifested by instance The Precepts of life The Epilogue Verse 1.2 Verse 3. Verse 4.5 Verse 5.6 Verse 7.8 Verse 9.10.11 Verse 12.13.14 Verse 15 16.17 Verse 18.19.20 Verse 21.22 Verse 23. Verse 28. Verse 29. Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timâ—theus our Brother Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Verse 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and tâ—uely knew the grace of God Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ. Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfiâ—led with knowledge of his wiâ—â— in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please hiâ— in all things being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light Verse 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes Verse 15. Who is the Image of the inuisible God the first borne of euery creature Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Verse 17. And he is before all things and in him all things consist Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things he might haue the preeminence Verse 19. For it pleased the Father that in him should all fulnes dwell Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers enemies because your mindes were set in euill workes hath he now also reconciled Verse 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight Verse 23. If ye continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Mâ—nister Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my â—lesh for his bodies sake which is the Church Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus Verse 29. Whereunto I also labour and striue according to his working which worketh in me mightily A Description of the Author of this Epistle Phil. 3.5 Acts 23.6 Acts 22.3 Phil. 3. Titus 1.12 Phil. 3.6 Gal. 1.13.14 1 Tim. 1. Acts 8.9 Act 22.26 1 Tim. 2. 2 Cor. 6.
91.14 Vses g Heb. 12.24 h 1 Pet. 1.19 i Heb. 13.20 k Heb. 13.12 The fruits and effects of Christs bloud l 1 Pet. 1.2 m Luke 22.20 Heb. 9.18 n Rom. 3.25 5.9 Ephes. 1.7 1 Iohn 1.7 Reuel 7.14 o Eph. 2.13 c. p Heb. 9.14 10.4 q Heb. 11.18 r Heb. 12.24 s Heb. 13.20 t Reuel 12.11 u Reuel 19.23 x Heb. 9.7 10.19 y Mat. 23.30 35 Luke 11.50 How many wayes men sinne against Christs bloud z Rom. 3 20.24.25 * Heb. 10.26.29 a 1 Pet. 1.14 b 1 Cor. 11. Vses c Iohn 1.13 d Rom. 5.11 e Heb. 12.24 f Heb. 12.2.4 g Reuel 1.5 h Heb. 13.20 Vses of Christs Crosse. i Zath 12.12 k Phil. 2.8 c. l Gal. 6.14 m Ephes. 2.16 1 Cor. 1.13 n 1 Cor. 1.18 o Gal. 5.24 p Mat. 10.38 By him repeated for foure reasons Whether Angels be reconciled in Christ or no. q Ephes. 3.9 r Luke 15.10 Sixe things obserued from the coherence 1 Cor. 2.11 b Heb. 9.14 Good to think much of our misery Wicked men are strangers in fiue respects c Ephes. 12. d Ephes. 4.17 e Hos. 8. f Ephes. 2.1 g Gen. 8. h Esay 59.2 i Iob 31.3 The hurt of liuing thus estranged k Iob 31.3 l Ephes. 4.17 m Ezech. 44.7 n Heb. 3.9 o Prou. 6. Enemies they are both actiuely and pussiuely p Psal. 50. q Iohn 15.8 r Iohn 3.22 Amos 5.10 s Tit. 3.3 Who hate God t Iob 13.24 c. Ier. 30.14 Esay 63.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Ephes. 2.3 x 2 Cor. 10.4 y Ephes. 4.23 z Rom. 7. * Marke 12. a 1 Cor. 14. b 2 Chron. 18. Plena voluntate a Psal. 36.2 Note Quest. Ans. Amos 9.9 a Esa 30. b Psal. 36.2 Deut. â—9 19 c Mich. 6. d Ier. 7. e Ezec. 12.12 The good that comes by meditating of Christs sufferings Christs body more excellent then all other bodies Christs body not like ours in two things In three things it was like Christs death differs from ours in three things Vses of Christs death 1 Tim. 3.16 Phil. 2.6 7 Gal. 3 9. Ephes. 5.27 Ephes. 1.6 a Rom. 14.10 How the words are to be vnderstood 1 King 8.61 d Luke 1.49 e Act 3.14 Luke 1.35 f Luke 1.71 g Act. 3.21 h Rom. 1.2 Foure things obâ—erued about holinesse Internall holinesse hath seauen things 〈◊〉 i Ier. 4.4 k Heb. 10.22 Act. 15.9 l Prou. 19.2 Psal 41 6. Iam. 1.4 m Psal. 125.4 n Hos. 10.2 o Iam 4.8 p Col. 3.1 Signes of an vpright heart o Phil 3. p Iob 2.3 q Iosh. 24.15 r Iob 31.7 s Cant. 1.3 t Psal. 78.37 Rules v Ezek. 36.27 x Deut. 3.6 y Ier 31.33 z Prou. 22.11 a Prou 4.17 b Gen. 17.2 Motiues c Psal 36.10 d Matth. 5 6. e 2 Chron. 28.9 f 2 Chron. 16.9 g Psal. 97.10 What external holinesse must haue in it h Heb. 4.10 i 2 Sam. 22.23 k Esa. 57.17 l Tit. 1.6.7 m Deut. 18.3 n Iam 3.3 o Prou. 21.29 The diuision of the third part of the Epistle Consideration of the doctrine from the Coherence Hebr. 7.5 Hebr. 11. Ephes. 3.16 Acts 15.9 2 Tim. 3.15 1 Iohn 5.4 Why propounded with an If. Men will fall away looke for it What makes many fall away a Iohn 6.30.42.52.60.61 c. b Ezek. 13.19.20.22 2 Tim. 3.12.13.14 Heb. 3.12.13 The faithfull may fall away in some respects Quoad sensum Quoad gradum Quoad actum Quoad doctrinam Quoad media doctrinae Seauen things from which the Elect can neuer fall Psal. 94.14.145.14 Moâ—â—ues to continuance c Iohn 8.31.32 d Luke 9.62 e Iohn 15.4 f 1 Iohn 2.19 g 2 Pet. 2.19.20 h Psal. 77.11 Eyght rules for continuance i Iohn 6.40 k Ezek. 36.26.27 l Ier. 32 39.40 Phil. 1.5.6 m Hos. 2.19.20 Psal. 145.20.14 o Math. 16.16 p Iohn 10.28 q Ephes. 4.13.14 Helpes for continuance r Hebr. 12.1 10.24 1 Tim 2.1 s 1 Iohn 3.9 t Ier. 32.4 u Ephes. 36.26.27 x 2 Cor. 3.17 y Gal. 5.22 z Ephes. 1.14 a Ephes. 3.16 b 1 Cor. 2.12 c Iohn 14.16 d Iohn 15.13 e Rom. 8.1.3.10 Zach. 12.12 How many wayes the word furthers continuance The priuiledges of an established and grounded heart What we must doe that wee might be grounded and stablished f Ephes. 2.20 g 2 Tim. 2.19.22 h 1 Cor. 15.58 1 Tim. 6.19 i Psal. 51.12 What a free spirit is k Pro. 4.26 l 1 Pet. 5.10 m Luke 6.48.49 Quest. Ans. The causes why many after long profession and some signes of hope are still so vnsetled n 1 Pet. 1.3 o Ephes. 1.18 p Rom. 8. q 1 Thes 4.13 r Rom. 12.12 s Heb. 6.11 t Heb. 3.6 v Heb. 6.18.19 Note What hope is not true hope x Psal. 52.7 y Ier. 17.5 z Psal. 62.10 * Psal. 44.6 a Esa. 28.15 b Iohn 5.45 Who haue not true hope c 1 Pet. 1.3 Ephes. 2.12 d Iob 8.13 Which are the effects or properties of true hope e Tit. 1.1.2 f 1 Tim. 4.10 g Act. 28.20 h Esa. 28.15.16 i 1 John 3.3 k Ier. 17.8 l Iob 13.15 What wee must doe that we might be vnmoueable m Rom. 15.4 Prou 24.14 n Ephes. 1.1.4 o 2 Thes. 2.16 p Psal. 62.8 61.2.3 q Tit. 2.12.13 Iob 11.14.15 r 2 Tim 2.10 Rom. 1.16 s Math. 4.13 Ephes. 1.13 Quest. Ans. How the Gospell was preached to euery creature The godly reioyce in afflictions a Rom. 5.3 Iames 1.2 2 Cor. 7.4 8.2 Heb. 11.37 b Heb. 2.10 c Heb. 2.18 Iohn 16.33 2 Cor. 1.5 c. d 1 Pet. 5.9 The reasons why the godly are so cheerfull in affliction e Mat. 7.4 f Heb. 10.34 2 Thes. 1.6.7 g 2 Cor. 1.4 h 1 Pet. 1.6.7 i Heb. 10.32.34 k 1 Pet. 1.7.8 l Gal. 5.24 m 2 Cor. 1.5.11.12 n 1 Thes. 3.7 Vses August tract 84. in Iohn How our afflictions are the afflictions of Christ. Vses o Phil. 1.9.10 p 2 Pet 4.15 c. q Reu 2.8 10. Esay 27.7.8.9 1 Thes. 3.3.4 Vses r Rom 13. vlt. s Gal. 6. Why some of Gods seruants are so vnmoueable in affliction Note Two kindes of sufferings 1. of the Church 2. for the Church Vses t 2 Cor. 1.11 Who are members of Christ. Arguments against the crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses a 1 Cor. 4.1 b 2 Tim. 4.1.2 c 2 Cor. 4.2 2.17 d Mat. 24.45 13.52 e Tit. 1.7 c. f Mich. 3.8 g 1 Cor. 9.16 h 1 Iohn 4.6 i Prou. 26.18 k Luke 16.31 l Mat. 20.1 Gal. 6.10 Ephes. 3.16 2.19 Mat. 13 27. â—1 33 Vses How wee may know whether we be of Gods houshold m Mat. 12.29 Luke 16.13 n Iohn 8.35 o Luke 1.33 p Gal. 4.8.9 What good men get by their ministers q 2 Cor. 5.20 r 2 Thes. 2.14 Esay 53.1 s Mat. 5.15 t Mat. 5.13 u 1 Cor. 4.15 1 Pet. 1.23 x 1 Thes 2 7. y Luke 12.42 z Mat. 16.
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
ministery of his angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious Maiesty to iudge all men and Angels and this is the appearance heere mentioned There is noted to be a threefold Iudgement The first Iudgement and that was accomplished on man and Angels at their first fall then there is a middle Iudgement and so God iudgeth the wicked and the righteous euery day And there is a last Iudgement and that is this Iudgement about which Christ is heere sayd to appeare The doctrine of the last Iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure worlde Henoch prophesied of it so did Moses and Dauid and Solomon and Daniel and Ioel 〈◊〉 â—â—lachie so did Christ himselfe and Paul and Peter and Iohn and Iude Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sin The drowning of the old world the burning of Sodome the destruction of Ierusalem were assured foretokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne the pleading of the conscience foretels a iudgement to come the sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser Iudgements in this life are but foretypes of that last and greatest Iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine So there is a restraint to be layd vppon vs this is one of the things wherein we must be wise to sobriety We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feede the curiosity of contemplation Concerning the Iudgement to come if any aske Who shall iudge I answer that in respect of authority the whole trinity shall Iudge but in respect of the execution of that Authority Christ onely shall iudge and that as man it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world but they ony iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer hee shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day He shall iudge also the man of sinne euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very Elect though it shall be with a different Iudgement For we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body Lastly in some sence it may be sayd he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the Apostle Paul sayth that the feruent desire of the creature made subiect to vanity by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Thirdly if any aske where this iudgement shall be I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This we know it shall bee neere the earth in the clouds of Heauen where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should be Some thought that as the world was sixe dayes in creating and then the Sabaoth of rest came So the world should last 6000. yeares reckoning a 1000. yeares as one day and then should come the eternall Saboath Others distribute the times thus 2000. yeere before the Law 2000. yeeres vnder the law and 2000. yeers after the law and then comes the iudgement Others thought the world would last after Christ so long as it was to the flood from the creation and that was as they say 1656. yeers Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeers this experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like but euen this that they are the blind fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said it is not for you to know the times and seasons which the father hath put in his owne power And of that day and hower knoweth no man no not the Angells of heauen but my father only And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and hower Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because he kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may and doth fully vnderstand it But letting these things passe the principall things for vs to be informed in is concerning the