But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeied Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them nor besides God knowes what is good for thee and therefore hath caused them to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeied so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my vncle aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordechai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their Parents so they would bestow it vpon them Mat. 15. 2 This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set down in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the dutie the reason followes There are many reasons why they should obey 1 Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse no morsell to put into their mouthes and what can children render equiualent heereunto 2 Christ himselfe was obedient to his Parents Luk. 2.51 3 This is the purity and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Prou. 20.11 4 The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5 If thou obey not thy Parents thou maiest liue to bee requited by thy children 6 In the sixth of Ephes. 1.2.3.4 There are many reasons why children should obey First it is in the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and pietie to the Lord. Secondly this is right it is children iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the verie first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz in the second Table A fourth reason is children must obey for so it shall goe well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2 I say if God performe not this promise absolutely in the letter yet he performes this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is heere mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so heere is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is heere rendered to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but we must so serue as wee please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that hee frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Familie duties in as much as they will not onely please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea heere he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccle. 12.1 Psal. 148.12 There is Scripture for babes and yong men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ierobohams yong and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psalm 144.12 A happy thing when the yong men see visions as well as old men dreame dreames Ioel 2. Then doth the Church flourish when the Sonne marrieth the mother Isai. 62.5 Vse 1 This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes. 6.4 2 Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare Sermons reade the Scriptures seeke the company of such as feare God or Sanctifie Gods Sabbaths 4 This
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
with our kinde of life seeing we are thus set and placed by Gods will Thus farre of the Apostle The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother Three things briefely may be obserued here first that consent in doctrine is a great meanes and effectuall to perswade both to incorruption in Faith and integritie in liuing This made Paul to ioyne Tymothy with him and the consideration of this as it should teach all faithfull Ministers to make themselues glorious by a brotherly harmonie in matters of opinion so it doth giue occasion to bewaile that great sinne of wilfull opposition and crosse-teaching which doth in many places too much abound a course that is taken vp by some of purpose to hinder the growth of knowledge and sincerity some of these instruments of the Diuell hauing for the most part no life or hart eyther in studie or preaching but when enuy and malice and a desire to be contrary doth instigate and pricke them forward These are like them of whom the Apostle complayned that were contrary to all men and forbid vs to preach to the Chruches that they might be saued and fulfill the measure of their sins alwayes God they please not and the wrath of God is come on them to the vttermost Secondly here wee may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to be a brother then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when hee had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men such a vanitie and secret sinfulnesse doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it because there is a weaknesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the scriptures as they ought to doe Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which hee describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ. Before I come to the particular handling of each of these I consider foure things in the generall First here wee see the power of the Gospell But a little before if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie and now behold by the preaching of the Word here are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ. Thirdly wee see here that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as here these titles are giuen to a Church much poysoned with humane traditions and vile corruptions in worship Lastly it is to be obserued that the Apostle ioynes all these together to note that one cannot be without the other one cannot be a Saint vnlesse hee be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true beleeuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as hee cannot be a beleeuer or in Christ seeing hee cares no more for sanctitie and the two middle-most cut off the Papists and all Heretikes and Schismatickes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture Sometimes it is giuen to the Angels and so they are called Saints Deut. 33.2 Iob 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibilitie and profession are called Saints and so all that couenant with God by offering Sacrifice are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First in respect of Seperation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses and thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalme 16.3 To the Saints that are in earth And Psal. 37.28 Hee forsaketh not his Saints And Psal. 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints I will take them in order as they lye Deut.
say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods
Christian soule and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs and to get by prayer and practise all those things that cause Hope and that wee may get and increase our Hope wee must labour for First true Grace 1 Thes. 2.16 Secondly sauing Knowledge Psal. 9.10 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes. 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laid vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphor giues occasion to obserue three Doctrines First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if wee haue a comfortable euidence of them to be contented though we want other things Secondly that Hope is no common Grace in that amongst many fayre vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they dye there is of theirs in heauen before they come Heauen Here I obserue two things First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any beeing after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant yea the Doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee dye we must get holinesse both imputed or infused while wee liue Wee must be sure wee be of Gods Familie and that we are borne againe In particular we should therefore acquaint our selues with the Lawes and Misteries of Gods Kingdome and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all wee haue to buy it And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of Heauen And in as much as riches may proue a singular hinderance we should take warning and see to it that they doe not intangle vs And because in Heauen is our treasures we should set our affections there and prepare for our change and departure Giuing allowance to no sinne no not the least constantly professing and confessing Christ before men that hee may not denie vs in that day Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit they are eager after heauen and the things thereof they are like Children void of earthly carking and distressefull cares they are mercifull they loue their Enemies Secondly the meditation of Heauen serues for reproofe not onely of Atheists that would denie it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the Kingdome of heauen liuing in daily blasphemies whordomes drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children neyther is this the peculiar aduancement of some principall Saints as Abraham Dauid c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue seperate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue that Heauen is our portion and there onely must wee prouide to finde some rest and contentment yea therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here-hence informe themselues that howsoeuer Religion tyes men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to be worse then Infidels that make Religion a maske for idlenesse yet seeing our hope is not in the world therefore Gods Children doe well first and chiefely to seeke the Kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods
and Saluation Vers. 3. Againe in the 5. of the Ephesians Ver. 14. to 22. to gaine the true light of Christ and vnderstand Gods will the Apostle shewes that wee must doe nine things First wee should awaken our selues out of the spirituall slumber of our hearts labouring by prayer and meditation of our danger to force open the eyes of our mindes Awake thou that sleepest Ver. 14. Secondly wee must forsake the company of wicked and carnall men that haue no taste nor feeling of things that belong to the kingdome of God Stand vp from the dead Vers. 14. Thirdly wee must walke circumspectly precisely the originall word is now resolued to make a conscience of all our wayes or else in vaine to goe about to digge for knowledge Vers. 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Vers. 16. Fiftly wee must bring a minde willing and desirous in all humilitâ—e to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Vers. 17. Sixtly wee must in speciall take heede of drunkennesse or any kinde of typling wherein is excesse Vers. 18. Seauenthly we must labour for a chearefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Vers. 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers. 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes. 5.21 He that scorneth information is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes and conscionable heedfulnesse euen in all things in practise wee must hold forth the light of the truth in a religious profession of it in communion with the Saints and seperate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neyther is it a precise humour in some few but God would haue all come to the acknowledgement of the truth not to heare it or to know it onely Without this I will not say absolutely a man cannot be in Christ but this I say with the Apostle A man cannot be perfect in Christ and of ripe age By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world and because that many men will by no meanes be drawne to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence Onely two things are to be vrged vpon professors herein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement or else acknowledgement will be a vayle for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the Curse Heb. 10.26 Thirdly we must know againe this hath three things in it First we must be often viewing and looking ouer our euidence to be sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after callings doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thirdly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse This Doctrine of the knowledge of the Will of God reproues many sorts of men First such as desire not knowledge at all and so perish for want of it Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heed his approuing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reproues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings we must be filled with all knowledge not onely get Grace and Truth but be filled with it so full of Wisedome of Faith and power of Good-workes of Ioy in Gods fauour of all Hope full euen with the fulnesse of him that filleth all things But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections with all Deceit with Wrath euen when they heare Gods word with worldly Griefe and Passions with all kindes of Vnrighteousnesse with Drinke with the measure of their Fathers Sinnes yea so wretchedly vile are the liues of many that they shew themselues to be filled with the Diuell himselfe but the workes almost of none are perfect or filled before God Secondly that there is something in Grace or Knowledge still wanting wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is eyther the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the world and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Thirdly the knowledge of the Will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanitie and vexation of spirit Earthly things cannot fill neyther the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanitie of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart
Gods Image is in Man and in Christ. Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly But there is great difference betweene the Image of God in man and the Image of God in Christ. In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God The Image of God because he truely resembles God and after the Image of God because hee resembles him but vnperfectly But Christ is the perfect Image of God and not after his Image Some expresse the difference thus Christ is the Image of the inuisible God but Man is the Image of the visible GOD that is of Christ. Christ is the Image of God three wayes 1. in Operation because it is he that worketh Gods Image in vs 2. in Apparision because he appeared for God to the Fathers in the old Law 3. in Person and that in both natures both as God and Man for the most perfect Image of God is Christ God the perfect Image of God is Christ Man the vnperfect Image of God is Man That Christ is the Image of God as he is God is apparant by that place Phil. 2.6 and Heb. 1.4 And here two things are admirable first that this Image is an infinite Image like the thing resembled secondly that the Image is the same in Number not in Specie onely with the thing resembled Christ as man is the Image of God 1 Tim. 3.16 And that three wayes First as the God-head dwels in Christ bodily in respect of the vnvtterable presence of the diuine Nature Secondly as by his Miracles and great works he manifested the Diuine Nature and shewed God in the world Thirdly as his Humane Nature is qualified with Knowledge Righteousnesse Puritie and other gifts for if man be Gods Image in respect of this Christ is so much more To conclude Christ as hee is God is not onely the Image of the inuisible God but the inuisible Image of God but as man he is the visible Image of the inuisible God The Considerations of this Doctrine that Christ is the Image of the inuisible God may serue for sixe Vses First to teach vs the admiration of that God whose Image is of so admirable prayses Secondly to shew the fearefulnesse of their estate that turne the glory of the incorruptible God into the Image of corruptible Creatures And this is the sinne not onely of the Gentiles but of the Papists also Thirdly it should wonderfully quicken vs to all the dueties of humblenesse of minde and meekenesse and make vs ready in all things to serue one another without wrangling or contention in loue seeing hee that was in forme of God equall with God put vpon him the forme and Image of a Seruant Fourthly wee may hence learne that if wee would know God vvee must get into CHRIST for in him onely is the Father knowne hee that hath seene Christ hath seene the Father Labour then in the businesse of Mortification and Iustification and then that knowledge of God which is impossible to Nature will be possible to Grace They haue the firmest apprehension of God not that haue the most Wit or Learning but that haue the most grace in Iesus Christ. One may be a great Scholler and yet a great Atheist The surest way is to know the Creator in the Redeemer Fiftly seeing it is Christs honour to be Gods Image let it be our honour to be Christs Image which we can neuer be vnlesse wee put off the olde man and his workes And see to it that the light of the Gospell be not hid from vs by the God of this world for the Gospell is the Gospell of glory 2 Cor. 4.4 and 3.18.9 c. Gal. 4.19 Now wee may be framed like to the Image of Christ in three things 1. in Knowledge 2. in Sufferings 3. in holinesse and righteousnesse of heart and life lastly shall the Diuell make men worship the Image of the beast and shall not we for euer honour this euerlasting Image of our God Inuisible God God is inuisible God cannot be seene because hee is a Spirit not a body and because of the exceeding thinnesse and puritie of his nature and because of the transplendency of his glory and lastly because of the infinitenesse of his Essence The Vse is first to teach vs to walke alway in feare and trembling seeing we serue such a God as sees vs when we see not him secondly this should checke the secret and beastly discontentment of our hearts which are many times moued to vexation because our God is not visible whereas we should therefore the more admire him that is so absolutely perfect It were imperfection to be visible And yet notwithstanding though God be not visible to sense hee is visible to vnderstanding and though Nature cannot see him yet Grace can Now if any aske what he might doe that hee might see God I answere that he that would see God first he must looke for him in the Land of the liuing k seeke for him amongst true Christians he must first know and loue his brother and then he shall know and see God Hee that would know the Father must be acquainted with the Childe Secondly hee must with feare and reuerence and constancie wayte vpon the manifestation of God in his house in that light we shall see light We must eate at Gods Table and it must be our contentment to taste of the fatnesse of his house and to drinke out of the Riuer of those pleasures if we would with cleare light see God God is to be seene in Sion Gods goings are seene in the Sanctuary Thirdly he must learne Gods Name for he that knowes his Name sees his Nature When God would shew his glory to Moses hee proclaymes his name to him Fourthly he must be sure to get into Christ by Faith being borne of God by regeneration Lastly he must be pure in heart he must especially striue against the corruptions inward in his thoughts and affections Thus of the second vse Thirdly the consideration of this that God is inuisible should incourage vs to well doing euen in secret seeing we serue such a God
not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they goe about to perswade you to Angell-worship yet if that were granted Christ onely were to be worshipped because he made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it be yeelded that those names doe distinguish the diuers sorts of Angels and their order yet it will not follow that wee can tell their sorts as the bold Dionisius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reprooâ—e 2 For Consolation 3 For Instruction The doctrine of Creation cannot but be a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcuseable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God in the making of all those Creatures And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them And further if God made all then he knowes all and so all the sinnes of the sinner and in that he made all he hath all at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many wayes first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalâ—tie sinne labour infirmitie c. Secondly it may comfort them in the successe of Christs kingdome on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet we may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as he is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will Fourthly it must needs be a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is he that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue Fiftly the wonders of the Creation serue to shew vs how wonderfull the works of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created a cleane heart is a rare blessing for it is created also Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as he hath created the Heauens he will saue Israell though it should be as hard a worke as was the spreading out of the Heauens Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal. 139.17 Secondly in affliction we should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal. 104.31 100 13. Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3.7.10 11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles. 12.1 Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for him For him In diuers respects first as it is he onely in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And besides their changes and corruptions doe cry for the liberty of the sons of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ. Thirdly as he is heyre of all things s they are for him that is for his glory so as he is not onely
the Deuill and man and they are by the prouidence of God not effectiue but permissiue Yet so as there is operation in foure respects about the sinnes of the world for first Christ is the Authour of the Motion in generall though not of the euill of the Motion Secondly Christ worketh in that he withdraweth grace being prouoked thereunto Thirdly he worketh in determining or setting a measure vnto sinne that it passe not his bounds Fourthly he worketh in conuerting the sinne to a punishment of the sinner or in working thereout an occasion of humiliation and of grace in the penitent Secondly Consisting notes the continuance together of the Creatures for by the prouidence of Christ it is that no substance in Specie that was at first made euer ceased but there are still as many Creatures as euer were and the very singulars of euery sort doe consist in Indiuiduo as long as pleaseth Christ and the like may be said of the essentiall qualities of all the creatures Thirdly Consisting notes the Cooperation of the Creatures so as by the prouidence of Christ all things worke together for his glory and all things are ready at Christs will and commaund by ioynt mouing c. Fourthly Consisting notes immutabilitie in the prouidence of Christ. Thus of the Doctrine the Vses follow And first the meditation of the prouidence of Christ serueth for great reproofe of wicked mens securitie in sinne who carelesly adde sinne vnto sinne so it may be hid from men as if they were of the minde of those that thought God did not see or had forsaken the earth and the care of mens actions below But seeing all things consist in Christ wicked men cannot stirre but Christ discouereth them as plainely as any thing that is in his owne heart Yea seeing all things consist in Christ it checketh the doubtfulnesse and mistrustfulnesse that is in the hearts of Gods Children as if in their crosses God did not care for them or that they should be helpelesse This is at large reproued in these places Esa. 40.27 49.14 c. 54.7 c. Secondly seeing all things Consist in CHRIST it should teach vs to trust in Christ and not in the second causes and it should make vs lesse carefull for our preseruation neuer asking what we shall eate or what we shall put on yea seeing he rules all things let vs willingly subiect our selues to his Scepter and let him be our guide vnto death Qu. But what must we doe that it might go well with vs by the prouidence of Christ Ans. First we must be Saints if we would haue Christ to keepe vs and preserue vs that is such men as hide not their sinnes but confesse them and forsake them and liue innocently Secondly true prosperitie must be learned out of the Word we must be taught to profit And the next way to get Christ to blesse vs in our Houses is to waite vpon his direction in his House for all prosperitie depends vpon Gods promise and if wee would prosper we must doe such things as are of promise Thirdly wee must in true humilitie and sence of our owne vnworthinesse rest vpon the prouidence of Christ. It is iust if I prosper not in my estate if I will not trust God with it Fourthly we must pray God to direct the workes of our hands continually Fiftly wee must take heed of crueltie and despising and backbiting of Gods poore afflicted Seruants Lastly if all things consist and are preserued in CHRIST then much more the righteous are preserued with a speciall preseruation and in a peculiar safetie In the 37. Psalme this point is excellently and at large handled both by direct proofe and by answere to all the vsuall Obiections against their safety That they shall be preserued is affirmed Vers. 3.17.23.25.28 The Obiections answered are many Obiect 1. Wicked men flourish Sol. a righteous man should neuer grieue at that for they shall soone be cut downe like the grasse and wither as the greene hearbe Vers. 12. Obiect 2 Righteous men are in distresse Sol. Vers. 6. The night of their aduersitie will be turned into the light of prosperitie and as surely as they can beleeue when it is night that it shall be day so surely may they be perswaded when crosses are vpon them that comfort and deliuerance shall come Obiect 3. But there are great plots laid against the righteous and they are pursued with great malice and their intended ruine is come almost to the very issue Sol. Verse 12.13 14.15 The Lord sees all the plots of wicked men and laughes at their spightfull and foolish malice while they are busie to destroy the righteous and hope to haue a day against them the Lord seeth that their owne day is comming vpon them euen a day of destruction a day of great iudgement and eternall miserie their Bow shall be broken and the Sword that they haue drawne shall enter into their owne heart Obiect 4 But the Iust haue but small meanes Sol. Vers. 16.17 A little that the righteous hath is better then the riches of many wicked for the armes of the wicked shall be broken and the Lord vpholdeth the iust Obiect 5. Heauy times are like to befall them Sol. Verse 19. They shall not be ashamed in the euill time and in the day of famine they shall haue enough Obiect 6. But the wicked waxe fatter and fatter and they preuaile in vexing the righteous Sol. Verse 20. Indeed the wicked are fat but it is but the fat of Lambes their prosperitie shall soone melt and as they be like smoake in vexing the godly so shall they be like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers. 24. Though hee doe fall yet he fals not finally nor totally for hee is not vtterly cast downe and besides there is an vpholding prouidence of God in all the fals of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers. 27. Though they doe yet their seed shall be cut off Obiect 9. But some wicked men are strong yet and in their seed spread also Sol. Verse 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers. 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Verse 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if wee would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. We must trust in the Lord and doe good vers 2.3 3. We must delight our selues in the Lord and not place our contentment on earthly things verse 4. 4. Wee must
commit our wayes to God vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. We must speake righteous things and get the Law into our hearts verse 30. 31. 9. Wee must keepe our way and wait on GOD neither vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church verse 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the Head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feet Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Simpathie Audience Aduocation Vnion and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church Secondly Simpathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our misticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annoynted Kings Priests and Prophets in their kinde as well as CHRIST and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit and Light for CHRIST is the Fountaine of all true Wisedome the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. The politicall Head is the glory of the World and the misticall Head is the glory of the CHVRCH yet the misticall Head excels the politicall many wayes For 1. CHRIST is the Head of such as are not together in the being of Nature or Grace 2. CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what he doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that he bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwels the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is there seated so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lye hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted into an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant sometimes for the faithfull in heauen sometimes for Christians on Earth and this not alwayes in one sence sometimes for the Pastors of the Church and gouernours as some thinke Matth. 18.17 sometimes for the People and the Flocke sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Matth. 16.18 Ephes. 1.23 and 5.23 And so here The Church of Christ is glorious in three prayses 1 She is One. 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit and Binder and in respect of one Faith and Constancy in doctrine She is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may be in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time be no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three wayes First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two heads one aboue and another vnder Thirdly in vaine doe carnall men plead their hopes in Christ when they can yeeld no sound reason to proue they are Christs members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as
the face of God with ioy This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most grieue vs to be seperate from God If to be reconciled be our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end we should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot be hindered or altered 2. That it ariseth from no sodayne motion in GOD but is aunciently decreed 3. That we are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of this fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisedome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinitie is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if he were not God he ought not to doe it if he were not man This Doctrine yeelds vs matter of admiration of the loue of Christ if we consider what eyther hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant he that was the beginning of Gods workes repayes him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God he that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physitian to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Son of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly we should seeke the testimony of Iesu as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word he putting spirit and life into them for our particular comfort and partly by the vvitnesse of the Spirit of Adoption in the vnvtterable feelings and ioy of our hearts Reconcile The word imports a restoring of one to Amitie from which hee was by his owne fault fallen There is a three-fold estate of man there is the estate 1. of Innocency and here the man is at Amitie with God 2. of Corruption and here is mortall enmitie betweene God and man 3. of Grace and here they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-fold estate of man cleares Gods Iustice from the blame of all those plagues broke in vpon mankinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are sixe distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly he conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Priesthood Application and Conseruation to his Regall Office Enquire then whether thou be reconciled to God in Iesus Christ. I consider it negatiuely thou art not reconciled if thou be not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to poure out thy soule in Gods sight When Christ reconciles as a Priest he poures vpon man the spirit of Compassion and Deprecation Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect to all Gods Commandements All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account As all is now corrupt with sinne God would haue it knowne hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to
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
is an vnseemly thing in a Christian to make very much of his flesh but it is worse to spend his cares about it but worst of all to let his whole husbandry be onely for his outward man Secondly great things may be suffered and yet the soule be vntouched as here the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmoueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is setled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to grieue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I be troubled or disquieted or rather why should I not be ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may here note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also he should regard the sorrowes and troubles of our flesh For his bodies sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Tryals Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or incouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body The Vse is manifold First wee should hereby be informed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should be most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancie and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes Fourthly this may encourage poore Christians that complaine they haue not meanes to doe good they may be hence informed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when we finde our selues inclineable to discouragement or impatience or doubting Lastly this greatly reproues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or Sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remayne a false Church Thirdly we may also obserue hence that they only are the true of Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring forth the fruits of a reformed life for thereby thou must try whether thou be a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to proue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applyed Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch-men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may be gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 6. Their measure is set by God 7. We beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. We must profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordayned him and
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
of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this hee speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall and diuine things by the second things seperate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferior to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisdome and that must needes bee in such knowledge as hee got by obseruation by degrees in the world Thus of the wisedome of Christ. Concerning the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or angells to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power he worketh humane things thus is he powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth 4. a iudiciarie power viz. to be the Iudge of the whole world Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator between God and man the true high priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one worke done f the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ. Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ. In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fullnes The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall proprieties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ iâ— omnipotent euery where present c. 2. Be it in which bodie the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fullnes this fullnes notes the essence as well as the proprieties now I hope they will not say the essence is wholy communicated to the bodie of Christ. 4. All fullnes imports all attributes as well as some now all attributes are not communicated as for example the bodie of Christ was not eternall Lastly the same was cleared before the fullnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by prayer and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flâ—sh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence we know how infinitelâ— compleat he is in himselfe Thus of the 9. verse VERS 10. And yee are compleat in him who is the head of all principalitie and power The third reason of the dehortation is taken from our perfection in Christ we need not goe to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ. Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ. 5 the limitation in him In generall we may obserue that Christ doth deriue of his fullnes to his memberâ— of his fullnes haue we all receiued grace for grace out of his fullnes he filleth all in all he ascended farre aboue all heauens that he might fill all things Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fullnes I answer he maketh them compleat or filleth them out of his fullnes with knowledge grace and truth peace power ioy and righteousnes strength against temptations and death abundance of blessings in the Gospell and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnes Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fullnes of Châ—ist Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be food enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat he shewes that it is not enough that mens hearts haue been full of Christ but they must be so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fullnes in the children of God Answ That this
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the Doctrine of the Christians resurrection 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke bee not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maist see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will bee a sillie pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tary thy leasure and to put off till thou appoint the time 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well doing then to raise thy bodie out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I do not see either the graces or duties mentioned to be wrought in this resurrection Answ. 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will do when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest. But what hath baptisme to doe here with our mortification and viuification or spirituall buriall and resurrection Answ. Baptisme standes in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these There are many other benefites signified and assured vnto vs by baptisme then these here mentioned for baptisme doth signifie and seale vnto vs 1. Our deliuerance from the seas of Gods wrath 2. The resurrection of our bodies 3. Our communion with the whole Trinitie 4. Our adoption 5. Our communion with the Saints 6. Remission of all sinnes Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes and gladly receiue the word and lay hold vpon the promises of grace especially when the conscience maketh request vnto God for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mightie through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it ynough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant where he calleth it the faith of the operation of God Quest. But shew vs how faith hath to doe in baptisme or in sanctification Answ. In baptisme faith is needfull not only the faith of explication but also the faith of appllication for wee are bound not only to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not only to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith nothing we do can please God And by faith Christ liues in vs It quencheth the sierie darts of the Deuill It lightneth our darkenesse It purifieth the heart It ouercomes the world It breedes ioy and consolation And loue to Gods children It maketh the Scripture auaileable to saluation And lastly our praiers to be such as God cannot denie Quest. How may we
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
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
Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as hee was God and we are his Image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. there is the image of nature which Adam had 2. the Image of grace which the Saints now haue and thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. he had an immortall nature free from infirmities diseases death 3. he should haue propagated an immortall seed after the image of God whereas now grace will not be propagated 4. his obedience was charged with the obseruation of the tree of life and of good and euill The image of grace hath these specialties 1. faith 2. godly sorrow 3. the cohabitation of the flesh 4. a feeblenesse and defect in the measure of grace 5. a peculiar kinde of inhabitation of the spirit of Christ. Lastly the image of glory hath these differences a freedom like the Angels from all terrene necessities 2. an vtter abolishing of the sinfull flesh and of the very naturall disposition to dye 3. a full perfection of all graces 4. a losse of faith and sorrow and all the works of repentance 5. a speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of gods image should serue to teach vs to loue and admire all that feare god since the Lord hath graced them with this honor to be like god t is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of gods seruants 2. since the seat of this glorious resemblance of god is in the heart it should teach vs especially to looke to our hearts and keep them with all diligence euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue liberty to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of god then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in stead thereof with so much care fashion themselues after this world or after the lusts of their owne and old Ignorance or after the wills and humors of men 3. how are wee bound vnto god for this vnsearcheable loue that is pleased to restore vnto vs this diuine gift through the gospell of Iesus Christ. Thus in generall of gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. the efficient cause noted in those words of him that created him For the first we must vnderstand that to say man is the Image of God and man is after the Image of God is not all one for man is said to be the Image of God because hee is truely so and he is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two wayes created first in respect of being and so God created him 2. in respect of new being and so Christ created him neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he susteined the person of all mankinde else how could we be said to be created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that think God must needs saue them because he made theÌ„ 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration for it furthers both repenâ—ance and faith and therefore in diuers places of Scripture where the holy ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart and to create the fruit of the lips to be peace and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloud and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence and to create light and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadful maiestie that was able to worke so wonderfully and it inforceth humilitie by shewing that wee are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two
sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it it is full of comfort if we consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honor The men of their strife shall surely pâ—rish and come to nothing The Lord will helpe them and comfort them in all strife he wil be a wall of fire round about them and the glorie in the middest of them the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visit me with thy saluation that I may see the felicitie of thy chosen and reioyce in the Ioy of thy people and glory with thine inheritance Especially wee should labour to make our calling and election sure for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ. Now if any shall aske who they are that may be sure of their election I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should be with much affliction And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance and patience and godlinesse and brotherly kindnesse and loue Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first motiue Holie They are holy diuers waies For they are holy first in the head 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope of that consummate are holines in heauen 6. In their calling so they are Saints by calling 7. As they are Temples of the holy Ghost But the holinesse of sanctification is heere meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in bodie and in spirit we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that wee may haue comfort that we are holy in Gods account being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeuors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man bee sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes hee needs not doubt of his acceptation to be holy Beloued In this word is lodged the third Motiue which is taken for Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would find full incouragement to all grace and duty now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excells As first if God loue them it is with a free loue he stands not vpon thy desert or worthinesse Againe he loues first p he loues before he be loued he loued vs when wee hated him he chose vs when we did not choose him 3. Gods loue is wonderfull tender which will appeare if we consider that he is not onely gratious but mercifull slow to anger of much kindnesse and repenteth him of the euill 4. Gods loue is naturall not forced and therfore he is said to quiet himselfe in his loue and himselfe loueth mercy Lastly his loue is an euerlasting loue where hee loueth he loueth to the end And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as heere it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest They shall bee blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand But especially it should harten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God bee decked And doth the Lord loue vs and shall not wee striue to shew our loue to him againe Euen by louing his word glory children presence and commandements Lastly we may heere learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should be with vs first we should choose for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the
man 190.191.192 Twelue sorts of wrong zeale 194. Sixe things in true zeale 194. Foure sorts of men reproued about Physicke 195. Three rules for our practise concerning such as we suspect in profession 196. A religious familie is a little Church 197. Foure orders in the familie 197. Of reading the Scriptures 198. The profit of reading Scripture and the causes why many profit not 198. Painefull Preachers many times grow idle 199. How many waies men remember the bonds of others 202. Of the authoritie of the Postscript 202. CHAPTER IIII. VERSE I. Yee masters doe that which is iust and equall vnto your seruants knowing that yee haue also a master in heauen THis verse belongs vnto the doctrine of houshold gouernment and containes 1. the dutie of masters 2. the reason knowing c. In the dutie 1. the parties charged ye masters 2. the dutie required doe that which is iust and equall 3. the persons to whom it is to be performed vnto your seruants Masters All masters are charged without difference yea the wife as well as the husband by a Synechdoche the greatest as well as the meanest and the poorest must deale iustly as well as they that haue more meanes c. Doe that which is iust and equall Doctrine from the coherence That God that promiseth eternall things will prouide temporall things also In the former chapter God promised the reward of inheritance to seruants heere he takes order for their well being in the world charging masters to see that they be vsed iustly and equally Iust. Masters must doe iustly and shew it 1. generally by not requiring vniust things of them and by chusing such seruants as are iust into the familie lest by bringing in leud seruants the rest be infected For if it be a great iniustice to bring in an infectious seruant that hath the plague vpon his bodie and to appoint him to worke among the rest of his seruants that are free from the disease then it is much more vniust to bring in leud seruants that haue the plague sore of sinne running vpon them for the presence and counsell and example of leud sinners is of more power to infect a sound soule than is a plaguie man to poison the sound bodie of others 2. More particularly masters must doe that which is iust 1. to the soules 2. to the bodies of their seruants They must deale iustly with their soules by helping them to grace if it be possible but at least by bringing them to the publike meanes of grace and by priuate training of them vp in Gods feare by praier and instruction The iustice they owe vnto their body may be referred vnto three heads For either it concernes their maintenance and so they must giue them their portion of food conuenient for them or it concernes their wages and so they must giue the wages proportionable to their worke and that in due time and without defrauding them of any part of it or it concernes their punishment and so the iustice of the master must be shewed both in this that hee will punish their open disorders as also that he will doe it with instruction moderation and to profit them and the whole familie Equall Masters must not onely deale iustly but they must deale equally with their seruants And masters deale vnequally many waies 1 When they require inconuenient things for though the seruant must obey yet the master sinnes in requiring vnequall things 2 When they impose more worke than they haue strength to doe 3 When they turne them away when they are sicke for it is equall that as thou hast had their labour when they were well so thou shouldest keepe them when they are sicke 4 When they restraine them of libertie for their soules If thou haue the worke of their bodies it is equall that thou take care for their soules and if they serue thee six daies it is very equall thou shouldest proclaime libertie to them to doe Gods worke on the Sabbath day 5 When they restraine and with-hold their meat and wages 6 When they send them out of their seruice emptie after many yeares bondage and not prouide that they may haue some meanes to liue afterwards To conclude it is not equall for the master to heare euery word that men say of his seruants nor is it meet they should bring vp their seruants delicately nor yet that they should leaue their callings and the whole care of their businesse to their seruants but they ought diligently to know the state of the heards themselues Thus of the dutie The reason followes Knowing that yee haue also a master in heauen Heere are foure doctrines to be obserued 1 That there is no master but he is a seruant and therefore as hee would require his worke to be done by his seruant so hee should be carefull himselfe to doe Gods worke to whom he is a seruant 2 That Gods maiestie and mans authoritie may well stand together Christ and Caesar can well agree Mans gouernment in a familie and Gods gouernment in the world are not opposite one to the other 3 Ignorance of God and the accounts must be made to God is the cause of that securitie insolencie and crueltie that is in men That it is ill to vse seruants ill it will be required if they be wronged Thus of the reason Verse 2. Continue in praier and watch in the same with thankesgiuing In this verse with those that follow to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes matter of exhortation to verse 7. and matter of salutation verse 7. to the end The exhortation may be three waies considered 1 As it concernes praier ver 2.3.4 2 As it concernes wise conuersation ver 5. 3 And as it concernes godly communication ver 6. Concerning praier two things are to be obserued 1 How we must pray or the manner 2 For what or the matter In the manner three things are required 1. perseuerance 2. watchfulnesse 3. thankefulnesse ver 2. In the matter is further added 1. the persons for whom praying also for vs 2. the things for which that God may open c. ver 3.4 Continue in praier The doctrines implied in these words are foure 1 That our mortall condition is a condition of singular vanitie in that the best of Gods seruants are euer wanting something 2 That long praier of it selfe is not blame-worthie Christ continued all night in praier 3 That praier is of perpetuall vse in the life of a Christian. 4 That to pray by fits is not Gods ordinance neither that hee requires nor that he will accept The doctrine exprest in these words is threefold 1 That we must hold out and pray still and neuer giue ouer praier till we giue vp our soules into Gods hands 2 That we must pray vpon all occasions for health wealth successe in our calling preseruation of our estates the blessing of
11. 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19 2 Cor. 1.12 2 Cor. 11.22 to 30. A foure-fold testimony concerning the doctrine of Paul Acts 9. Acts 19.6 2 Cor. 12.12 Acts 20. Acts 19.12 Conceits about the Apostles writings What Colosse was and how the people were conuerted Chap. 4.17 The occasion of the Epistle Crosse-teaching in his time The Epistle diuided into fiue parts The Exordium and the parts thereof The salutation deuided The Persons saluting The name of the Apostle Why he was called Saul Diuers opinions about the name Paul Acts 13.9 Phil. 2.15 The signification and Etimologie of the word Apostle And what Apostles were The vse and signification of the words Iesus Christ. Esay 45.21 Diuers Christs Tit. 1.4 Three Doctrines from the first words Doctr. 1. Great sinners may proue great Saints Vse 1. 2. Affliction of conscience Dangerous mistaking 4 Rules to be obserued in alledging examples of great sinners repenting Doct. 2. Doctrine is seldome effectuall when the person of the Minister is despised Vse 1. 2. Defamation of Ministers 3. Doct. 3. Lesse then an Apostle must not haue dominion ouerâ— mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ. The assurance of a lawfull calling serues for foure vses Euery christian hath two callings The Euangelist described Doctr. 1. The profit of consent in doctrine Vse 1. Wilfull opposition crosse-teaching 1 Thes. 2.15.16 Doct. 2. Spirituall aliance Doct. 3. Gods doctrine needs mans witnesse Vse 2. The persons saluted Foure generall obseruations 1 The power of the Gospell 2 Who be the true members of the Church 3 The Church may be true yet faultie 4 One grace or priuiledge cannot be without another Carnall Protestant 2 Thes. 2.4 c. The acceptations of the word Saints Psal. 50.5 Gods children are called Saints in foure respects Doct. Men may be Saints in this life Vse Three things needfull for popish Saints Comforts for the despised Saints and seruants of God Psal. 16.3 Psal. 30.4.5 Obiect Solut. Psal. 37.28 Obiect Solut. Obiect Solut. Psal. 7. Obiect Solut. Obiect Solut. Psal. 85.8 Psal. 149.5.6.7.8.9 Dan. 7.27 Ephes. 2.20 2 Thes. 1.10 2 Cor. 6.2 Qu. Who are Saints Ans. Deut. 33.3 The first signe Psal. 16.3.5.6 Dauids foure signes Psal. 16.5.6 Psal. 16.7 Obiect Solut. Difference between illusions and the feelings of the Spirit of Adoption Esay 4.3.4 The acceptations of the word faithfull a 2 Cor. 1. b Reuel 19.11 c Psal. 89.37 Psal. 19.7 111.7 Prou. 20.6 Psal. 101.6 Faithfulnesse in spirituall things Hereunto fiue things are requisite Psal. 78. 37. 31. 32. 34. 35. 38. 37. Hos. 11. vlt. Mat. 25.21.23 1 Cor. 4.17 2 Cor. 11.8 Luke 9.23 Nehem. 9.8 Reu. 2.11 Faithfulnesse in temporall things Daniel 6.5 A Caueat for Professors Luke 16.9 Obiect 1. Solut. Ver. 9. Obiect 2. Solut. Obiect 3. Solut. Vers. 10.11 Obiect 4. Solut. Psal. 24.1 Prou. 3.17 Obiect 5. Solut. Vers. 13. Priuiledges of the faithfull Hebr. 2.17 Reuel 15. 3.14 Prou. 11.18 1 To Christ. 1 To Christ. Vse 1. Vse 2. Rom. 8. 2 To the Apostle Vse 3 To the Saints abroad 4 To the Saints at home How thou maist get into Christ. Who are in Christ. Rom. 8. Of Salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The acceptations of the word Grace The acceptations of the word Peace Three reasons why children may be taught the principles they vnderstand not Quest. Ans. Doct. Spirituall things are the best things Reasons Mat. 16. Vse 1. Vse 2. Vse 3. 4. Mat. 6. Ver. 19. to 25. Ver. 25. to the end Iames 4.6 2 Cor. 6.1 Iude 4. Heb. 10. 2 Tim. 1.6 2 Tim. 2.1 Iob 15.11.12 2 Cor. 12.9 Esay 35.8 Esay 57.21 Phil. 4.6 Col. 3.15 2 Pet. 3.14 Esay 9.6.7 Luke 1.79 The Diuision Two generall Doctrines Miserie breeds vnitie Esay 24.2 Not safe to deferre good motions Note It is good to prayse before thou reproue Reasons a Acts 24.3 b Luke 18.11 Motiues to thankefulnesse c 1 Cor. 14.16 d 2 Cor. 9.12.13 1 Cor. 4.16 e Ephes. 4.3.4 f Col. 2.6.7 g Phil. 4.6.7 Phil. 4.6 1 Thes. 5.18 For what wee must giue thankes h 2 Cor. 4.16 i Col. 4 2. k Rom 7.26 l Rom. 1.21 m Acts 27 35. n Col. 3.17 1 Col. 10.3 Scripture for prayer and Thankesgiuing for our very food The manner of Thankesgiuing o Psal. 5 vlt. Hos. 14.3 p Luke 18.11.14 Hab. 1.16 We must giue thankes for others Foure rules of tryall q 1 Tim. 2.1 r 1 Thes. 3.9 As any are more heauenly minded they are more frequent in praises A childe of God neuer giues thankes but hee hath cause to pray and contrariwise Foure sorts of prayers for others Ephes. 6.18 1 Tim. 2.8 Reasons to warrant praying euery day Mat. 6.11 s 1 Thes. 5.17 1 Tim. 4.2 Psal. 141.2 51.17 Diuers things concerning Faith noted from the coherence t Heb. â—1 6 u 2 Cor 13.5 x Gal 3.22.23 y 2 Thes. 1.11 z Ephes. 2.8 a 2 Thes. 3.2 b 1 Tim. 6.12 Rom. 10.17 Gal. 3.2.5 Esay 55.4 The acceptations of the word Faith The sorts of Faith Historicall Faith Temporary Faith Luke 8.13 Heb. 6.4.5 Faith of Miracles Iustifying Faith The obiects of Faith The Parts of Faith Faith in the minde Isay 53.11 Faith in the heart Desire to beleeue is of the nature of faith Mat. 5.6 Reuel 21.6 Psal. 10.17 The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Benefits come by Faith What Faith deliuereth vs from Iohn 12.46 Isay 25.8 Acts 15.9 Rom. 6. 1 Tim. 1.9 Iohn 5.29 Ephes. â— 2 Iohn 3.16 Tit. 1.13 Heb. 10.39 Isay 28.16 Ephes. 6.16 Gal. 3.7.9 Iohn 1.12 Ephes. 3.16 Acts. 24.25 Hebr. 11.1 Mat. 9.29 Heb. 2.5 Rom. 5.1.2.3.4.5 2 Tim. 3.15 Ephes. 3.12 1 Iohn 5.4 Rom. 1.12 Heb. 11.33.34 Heb. 11.25 Iohn 8.32 Quest. Ans. The miseries of such as haue not Faith Rom. 3.3 Marke 6.6 Math. 13.58 Rom. 11.20 Titus 1.15 Isay 7.9 Iohn 3.18 Iohn 8.24 The Incouragements to beleeue Esayâ—5 â—5 1 Iohn 3.16 Mat. 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect Solut. Obiect 3. Solut. 1 Iohn 3.23 2 Cor. 5.20 The letts of Faith Let ts in the Minister Rom. 10. Let ts in the People Luke 14.16 Obiect Solut. Psal. 50. Esay 1. Let ts in the heart Heb. 3.12.13 Le ts in conuersation a Math. 7.13.14 Luke 13.23.24 b Iohn 7.45 to 50. Vses The signes of Faith c Heb. 11.25 d Mat. 5.7 Acts 15.9 Vse 2. The defects of the common Protestants Faith Obser. 1. Grace will be heard of and obserued if it be true Grace Iohn 16. 1 Pet. 4.4 Esay 59.15 Vses Indiscretion not the cause of the reproaches and troubles of true Christians Iohn 7.7 Quest. Ans. Faith makes it selfe knowne diuers wayes The surest way to get credit is to get Grace Philip. 4.3 Mat. 18. Psal. 15.4 Psal. 16.3 Prou. 19.1 A sinfull person is a shamefull person Esay 25.8 It is not alwaies
〈◊〉 〈◊〉 〈◊〉 g Gal. 5.6 h Gal. 5.22 2 Tim. 1.7 i Ephes. 1.4 k 1 Tim. 1.5 l 2 Thes. 2.20 m Iohn 5.42 n Iohn 15.10 o Rom 5.5 p 1 Iohn 2.6 q 2 Cor. 5.13.14 r 1 Iohn 2.15 s Rom. 13.10 t Rom. 14.15 u Rom. 15.30 x 1 Cor. 8.8 The Diuision We are neyther borne nor borne againe for our selues x 1 Cor. 12.7 y 1 Cor. 13. z 1 Iohn 3.10 Note Vses Doct. When thou sâ—ell the word begin to worke in any place pray feruently to God What thou shouldest pray for a Iames 5.16 b Mat 18.19 Incouragements to prayer c Psal. 50.15 d Esay 63.16 e Esay 49.15 f Mat. 7 9. g Psal. 145.18 h Iames 1.5 i Rom. 8.26 k Ioh. 14.13.14 Obiect Solut. l Psal 34 16. â—9 7. m 1 Pet. 3.7 n Luk. 18.1 to 8. Quest. Ans. o Iames 1.6 Iob 21.15 p Psal 116.12 q Mat. 6. r Mat. 5. s Iames 4.3 t Hose 7.14 Doct. The kindes of Prayers for others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The persons for whom we must pray 2 Thes. 2. u Rom. 15.30 x Ephes. 6.19 y Col. 4.3 z 2 Thes. 3.1.2 Not ceasing what it implyes * Iohn 4.21 1 Tim. 2.8 Mat. 26.41 Col. 4.2 Ephes. 6.18 1 Pet. 4.8 Iames 1.6.7 Heb. 10.36 c. Heb. 2.3 Obiect Solut. a Eccles. 5.1 Maâ— 6. Obiect Solut. b Psal. 40.4 Proprieties in God Bene placiti Placiti c Ephes. 1.5 d Ephes. 1.9 Acts 22.9 e Gal. 1.4 Mat. 18.14 Iohn 1.23 f 1 Cor 1.1 Rom. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What wee should seeke to know g 2 Cor. 13.5 h 1 Cor. 2.9 i Ephes. 2.3 Motiues to knowledge k Ier. 9.24 l Marke 4.11 m Hos. 4.11 n Iob. 21.14 o Phil. 3.9 p Rom. 10.2 q Hos. 6.6 r Iohn 17.3 Rules for attaining knowledge s Mat. 11.27 t Iohn 7.17 u Hos. 6.1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of acknowledgement or profession x 1 Tim. 2.4 y Ephes. 4.13 z 2 Pet. 2.20 * Rom. 1.18 a 1 Tim. 2.4 Of knowing againe Vse b Iob 21.14 c Hos. 4.6 2 Thes. 1.8 Obser. 1. d Rom. 15.14 e Iohn 2.14 f Act. 6.3.5 g Acts 6.8 h Acts 9.36 i Acts 2.28 k Rom. 15.13 l Ephes. 1. vlt. m Luke 5.12 n Acts 13.10 o Acts 19.28 p Iohn 16.16 q Rom. 1.19 r Ephes. 5.18 s Math. 23.32 t Acts 5.3 u Reuel 3.2 Obser. 2. Obser. 3. x Eccles. 1.2 Nothing can fill but knowledge and spirituall things Obser. 4. The differences betweene Wisedome and Vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two generall Doctrines Vses How a naturall man may be knowne Who make the Schiâ—me in the Church Diuellish wisedome 1 Cor. 2.8 Exod. 1.10 Earthly wisedome a 1 Cor. 1.18 b Ephes. 1.12 c 1 Cor. 1.26.27 d Mat. 11.27 e 1 Cor. 1.19 2.6 f Psal. 29.7 g Iob 5.3 h Prou. 12.15 26.12.16 i Prou. 17.27 k Prou. 29.11 l Prou 14.6 Rules for Contemplation m 2 Tim. 3.6 n Prou. 14.29 o 1 Tim. 6.4.5 p Mat. 13.14 Diuers obiections against Knowledge answered Obiect 1. Solut. Obiect 2. Solut. Obiect 3. Solut. Obiect 4. Solut. Obiect 5. Solut. Obiect 6. Solut. Obiect 7. Solut. Obiect 8. Solut. Obiect 9. Solut. Obiect 10. Solut. Wherein wisedome or discretion consists 1 Wisedomes order in seauen rules q Mat. 6.32 r 2 Tim. 2.3 to 8 s Acts 5. t Mat. 22.38.39 u Deut. 32.29 x Mat. 9.34 y Ephes. 6.3 Wisedomes specialties in the behauiour 1 Of the heart in fiue things z Marke 12.33 * 2 Cor. 10.4 a Iames 3.13 b Rom. 12.13 c Prou. 24.15 d Esay 33.6 2 Of the tongue in seauen things e Eccles. 5.1 Iames 1.19 Eccles. 10. vlt. f Deut. 28.58 Command 3. g Prou. 17.15 g Prou. 17.15 h Prou. 17.26 i Prou. 18.13 k 1 Cor. 4.5 l Tit. 3.2.3 m Prou. 15.23 3 Of the conuersation in eight things n Ephes. â— 15 o Deut. 4.5.6 p Iames 3.13 q 1 Thes. 4.11 r Psal. 4.6 1 Tim. 6.6 s Iohn 2 24. t Prou. 16.6 Esay 27.11 u Acts. 19.10.26 The generall Doctrine Motiues to holy life a 2 Cor. 5.15 b Ier. 2.8 c Rom. 13.11.12 d Gal. 6.7.8 e Ephes. 5.6 f Ier. 6.8 g Gal. 6.7.8 h 1 Pet. 1. i Mal. 1. k Mat. 11.28 l Col. 3.1 Phil. 3.21 m Ephes. 2.20 How it comes to passe that such multitudes liue without holinesse n Esay 25.8 o Esay 60.2.3 p Iob 24.13 q Psal. 36.6 r Iob 31.7 s Eccles. 11.9 t Iob 6.13 u Psal. 23.3 x Psal. 82.5 What we must doe that wee might be holy x Prou. 9.6 Ezech. 18. y Psal. 1.1 z Ier. 51.4 a Prou. 23.19 b Prou. 4.23 c Heb. 5.8 d Esay 30.20 e 1 Thes. 5.13 f Prou. 10.17 g Psal. 25.4 h Psal. 17.5 i Psal. 119.29 k Psal. 119.37 l 1 Kings 8.58.59 The gaine of godlinesse m Psal. 1. vlt. n Psal. 138.5 o Leuit. 26.11 p 1 Kings 8.23 q Iohn 11.8 9. r Esay 43.3 Psal. 23.3 s Esay 33.14.16 t Esay 57.2 50. vlt. v Hos. 11.12 x Gal. 5.18 y Rom. 8.1 z Reuel 2.10 2 Generall obseruations a Psal. 130.4 b Hos. 3.5 Against merit of workes c Luke 17. d 2 Cor. 3.5 Phil 2.13 e Iob 35.7 f Rom. 8.18 Quest. Ans. g Mat. 5.20 If wee would walke worthy oâ— the Lord we must doe sixe things h Gen. 17.1 i Mich. 6.8 k Psal. 119.1 l Gal. 5.21 m Rom. 8.1 n Iames 3.15 Math. 5. Rom. 6. o Luke 9.24 p Psal. 56.12.13 q Heb. 12.28 1 Cor. 7.31 r 1 Cor. 7.34 What wee should do that we migâ—t not onely serue God but please him to s Rom. 8.8 Obiect Solut. t Mat. 5.19 u Deut. 12.24.26 x 1 King 10.3 y Prou. 21.3 z Prou. 12.22 * Mich. 6.5.6.7 a Phil. 4.18 b Command 3. Deut. 28.58 c Deut. 29.19 d Esay 29.13 e Ier. 17. vlt. f Heb. 10.35.36 c. g Mal. 1.8.9.10.13.14 h Rom. 12.2 i 1 Thes. 2.15.16 What we must doe that wee may please men k Rom. 15.2 l Rom. 1.29 1 Tim. 5.13 Prou. 26.20 m Prou. 11.13 n Ephes. 5.3.4 o Prou. 27.1.2 p 1 Cor. 13. q 1 Cor. 10.32 r Gen. 13.8 How gouernours in families may walke pleasingly How Inferiours in the familie may please their Superiours s Tit. 2.9.10 How Ministers may walke in all pleasing t 2 Tim. 2.24.25 u 1 Tim 3. â— 3.4 How the hearers may please their Teachers How the Magistrate may please the people x Exod. 18. y Iosh. 1.9 z Mich. 2.3 * Exod. 18. How the people may please their Rulers a 2 Sam. 3.36 How we may walke â—n all pleasing towards our owne Consciences b Iohn 16.20 c Luke 6.25 d Esay 57. vlt. e Rom. 5.1 f Esay 9 6. g Psal. 119.165 h Iohn 3.29 i Iohn 16.24 k Psal 37.8.11 l Esay 32.17 Obiect 2. Solut. Obiect 3. Solut. Obiect Solut. m Phil. 4.6.7 n Mar. 13.34.36 o Acts 26.20
knit together by ioints and bands c. Verse 20. Wherefore if ye be dead with Christ from the ordinances of the world c. Verse 21. As touch not tast not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh The order of the first part of this chapter a 1. Thess. 1.2 b Vers 3.4 c 1. Tim. 1.18 d 1. Tim. 4 7. e 1 Cor. 9 7 12. Enemies to sincere preaching f 1. Cor. 9.27 g 1. Tim. 1.10 h 2. Thess. 2.4 i Reuel 9. k 2. Tim. 3.8 l 2. Tim. 4 14.15 m Eph. 4.14 How many waies faithfull Ministers fight Col. 4.12 Doctrine 1. An vnregene rate heart is a comfortlesse heart Note Doct. 2. The Gospell brings a man the true consolation Vses The solace that comes by the word with the answers to diuers obiections Psal. 19. Causes why many finde no more comfort in the word a Esay 65.5 b Math. 5.4 Esay 61.1.2.3 c Esa. 51.7 d Pro. 29 6. e 1. Pet. 1.8.9 f Ioh. 16.14 g Psal. 7â— 3 Seuen inconueniences of an vncomfortable heart Differences of loue The Author Bond Seat Effects Obiects Properties of loue h 1. Thess. 1.3 i Rom. 14.15 Gal. 5.13 k 1. Pet. 4.8 l 2. Cor. 2.7.8 m 1. Ioh. 3.17 2 Cor 8.24 Rules for preseruing loue n Phil. 2.4 o Phil. 2.2.3 p 1. Cor. 13. q 1. Cor. 13. r Phil. 1.9 s 1. Thess. 4.11 The restraint of this loue t 1. Cor. 6. u Psal 26.5.6 Ephes. 5.6 Phil. 3.18 * 1. Cor. 5. x Phil. 3.2 y Reuel 2 9. z 2. Thess. 3.6 a 2. Thess. 3 14.15.16 Foure sorts of disturbers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Act. 9.22 c Act. 16.10 d 1. Cor. 2.16 e Ephes. 4.16 The Gospell is certaine two waies A twofold fulnesse f Ephes. 5.18 g 1. Thess. 3.12 h Rom. 15.13 2. Cor. 7.4 i Act 9.36 Psal. 1.11 Reuel 3.1 2. Cor. 10.6 Full assurance may be had It must bee sought k Heb. 10.22 l Heb. 6.12 Seuen things of which we should be assured n Heb. 6.12 Seuen signes of full assurance o 1. Thess. 1.6 p Ephes. 4.14 q Heb. 6.11.12 r Heb 10.22.23 s Rom. 4.20 t Esay 11.7.9 u Rom. 15.14 What we must doe to get full assurance Vse Wherein our spirituall riâ—hes â—e * Col. 3.16 x Tit. 3.6 y Ephes. 2.4 2 Cor 8.1 9.11 z Rom. 10 11. a 1. Tim 6 18. b 1. Cor 1.5 c Iam. 2.5 Assurance is riches â—n many respects Answer to the vbiquitaries The difference of knowledge in Christ and Angels and men a 1. Cor. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is Who are deceiuers a 2. Cor. 11.3 2 Thess 2. b 2. Cor. 6. c Heb. 3.13 d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. 3 Rules to preuent beguiling a 1. Cor. 14.33 Of order in the common wealth b Prou. 8. Rom. 13. Order in the Church Order in the family d Gal. 6.16 e Psal. 50. vlt. f Pro. 4.26 g Psal. 112.5 i Luke 1.79 k Psal. 51. vlt. l Pro. 19.16 Ten helpes of order in conuersation Nine lets of order Rules for bringing our liues into order Vse of catalogues More rules Vses m Psal. 5.8 n Psal. 90. vlt. o Psal. 17.5 That stedfastnesse of faith may be had p 2. Cor. 1.21.22 q 2. Tim. 2.19 Matt. 7.24 r Heb. 6.17.18 s 1. Pet. 5.9 t Iam. 1.6 The properties of the man stedfast in faith u Eph. 3.17.19 * 1. Ioh. 5.4 Gal. 6.14 x Rom. 5.4 Isa. 26.16 y Rom. 4. z 2. Cor. 1.18.19 The causes of vnsettlednesse a 2. Thess. 3.2 The means of stedfastnesse The inconueniences of an vnstedfast faith Vnstedfastnes of faith three wayes How weake faith may be discerned Causes of the vnsetlednes of faith weake Remedies for faith weake Causes of faith weakned Signes of faith weakned Remedies for faith weakned Causes of the losse of stedfastnes Steps in falling away The effects Distinctions about apostasie Remedies for the losse of stedfastnesse Vses Psal. 56.9 116.7 a 2. Pet. 1.9 b 2. Thess 3.6 c 2. Ioh. 4. d Gal. 1.9 1. Cor. 15.1.2 e Gal. 1.12 f 1. Cor. 11.23 g Phil. 4.9 h 2. Ioh. 9. The priuiledges of such as receiue Christ â— Phil. 3.9 k 1. Pet. 8. l Rom. 5.11 3.25 m Reu. 2.17 n 1. Cor. 1.6 4 7. o Rom. 8 9. p 2 Cor. 3.17 q Rom. 8.13 r Zach. 12.12 s Rom 8.15 t Gal. 5.22 u Eph. 1.14 * Ioh 14. x Rom. 8.10 y Rom. 8 26. z Rom 8.11 a Heb. 9.15 b Rom. 8.17 c Gal. 2.20 Rules for perseuerance to bee obserued in our first conuersion d 2. Cor. 13.5 e Psal. 37 8.9 f Ioh. 10.28 Ier. 32.39.40 g 1. Cor. 1.6 1. Tim. 2.6 h Psal. 51.12 What a free spirit is i Ier. 31.33 Psal. 37.31 k Psal. 125.1.24 Signes of a true heart Rules to be looked vnto after our calling Heb. 10 36. Phil. 3. The order of the rest of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 13. b Math. 13. c Reuel 2. d Math. 21. e 2. Ioh. 10. f Hos. 5. vlt. g Heb. 6. h Psal. 51. i Reuel 3.11 Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. How Philosophy becomes vaine deceipt When men are corrupted by philosophy The diuers acceptation of the word Tradition Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A distinction about tradition Traditions in the Church of the Iewes Cabalisticall Diuinity Traditions in the Churches of the Gentiles Quest. Answ. Traditions in the times of the Fathers in the primitiue Church Traditions in Popery Scriptures against traditions Ob. 1. a Ioh. 16.12.13 Sol. b Ioh. 15.15 c Ioh. 14 26. d Ioh. 16.12 e Act. 1.3 Ob. 2. f Ioh. 21. vlt. 20 30. Sol. Ob. 3. 8 Wayes any tradition growes euill What hee meanes by rudiments Why called rudiments Why of the world The law abrogated 4. wayes How the morall law is abrogated Rom 8.1.2 Rom 6.14 Gal. 5 23. 1. Tim. 1.9 How the Iudiciall Lawes are abrogated a Ephes. 2.12 b Phil. 3.18 c 1. Pet. 2.16 d 1. Pet. 4.1.2 e 2. Cor. 5.20 f Gal 1.7 g Matth. h Rom. 10.3.4 i Mat. 10.33 k Hâ—b 11.26 l Esay 53.1 Rom. 10.16 m Mat 11.29 n Mark 9.42 o 1. Cor 1.12 p 1. Cor. 11.28 q Gal. 2.17.18 19. r 1. Tim 5.11.12 s 2 Ioh 9. t Ephâ—s 4.30 u 2. Cor. 11.3 * Hebr. 10. x 1. Pet. 1.14 Why our Sauiour was the second person in the Trinitie and no other a Ioh. 1.1 Col. 1 15. b Ioh. 1.12 c Col. 1 15. Heb. 1.3 d Col. 1.13 e Reuel 1 7. f Mat. 28.21 g Reuel 2.23 h Phil. 3.21 i Ierem. 23.6
them Vers. 8. From the generall consideration of all the words I obserue First it much matters to the efficacie of the doctrine what the Ministers be he that would profit his hearers must be First able to teach Secondly hee should be beloued not a man against whom the hearts of the people had conceiued vncurable preiudice or such a one as was scandalous Thirdly hee had neede to be a fellow-seruant one that will draw vvith others Fourthly hee must consecrate his seruice to God and the Church Fiftly hee must be faithfull And lastly one that will loue his people Secondly Ministers of greater gifts or places or learning may here learne how to carry themselues towards their fellow-Ministers Paul commends Epaphras confirmes and countenances his doctrine and giues him the right hand of fellowship Which example much condemnes the haughty pride and arrogancy of many great Cleargy-men in whose eyes their brethren are despised sometime swelling against them with enuy sometimes openly pursuing them with censures especially if God blesse their labours with any good successe easily setting out with the formost to detract from their iust prayses for gifts sinceritie or paines woe and a fall will be to the great pride of Cleargy-men Thirdly the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery to note that where the Messenger is not in credit the Message is easily neglected or contemned And therefore as men would desire good successe in the Ministery of the Word they should labour to get and retaine an honourable opinion of the Ministers And to this end consider that they are called Gods Coadiutors Ministers of the Spirit Gods Stewards Candlestickes the mouth of Christ Starres Angels and many other titles of dignitie From these words as yee also haue learned of Epaphras I obserue First that if men would be effectually wrought vpon by the word they must plant themselues vnder some setled Ministery they that heare now one and then another at one end of the quarter heare a sermon of this man and at the other end of that man haue their knowledge much like their paines Secondly he is a true member of the Church that can shew sound grace and knowledge learned of the Teachers of the Church It is neyther the account of the world nor profession of true Religion nor comming to Church demonstrates necessarily a true member of the Church but the effectuall subiection of the soule to be formed and wrought vpon by the Ministerie of the Word Thirdly it is an ordinary infirmity in the better sort of hearers that in many poynts they receiue Doctrine vpon the credit of the teachers yeelding no other reason but Epaphras taught so which should awaken affection and conscience in Ministers out of the feare of God and sound and infallible knowledge and premeditation to deliuer what they doe deliuer and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humerous men would then be ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples mode stand humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods Seruants in this life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaymed to be the best part of a Kings title Psal. 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to be Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can onely purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision sometimes to Magistrates yea sometimes to Women sometimes to a speciall calling or sort of Church-officers sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painfull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that he that receiueth one of them in Christs name shall not be without his reward Besides Christ saith of them that where hee is there shall his Deacon or Seruant be and his father will honour him though the world doe not Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly we may see what power these Deacons haue Mat. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice Secondly they must follow their Master Christ in doctrine in life and in sufferings Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle Thus
of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then we thirdly wee must loue them for their profit and good not for our owne and lastly we must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing 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 THese words are the second part of the Preface wherein he sheweth that hee prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall Religious Loue seeketh not his owne things wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neyther let this be thought a meane and vnprofitable seruice to the body for wee see