which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laid vp for you in heauen The Meanes of Grace was eyther principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out sixe wayes 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes The Ministery of the Word the Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which hee shewes by the good report he chearefully giues of them viz. who also declares vnto vs your loue in the spirit Thus of the Thankesgiuing Now in the opening or vnfolding of his practise in paying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The Affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleauenth Verse In the affirmation is three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day wee heard of it thirdly the matter affirmed wee cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which hee sets out first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that hee addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely vers 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine contayneth excellent matter concerning our Redemption where he proceedes in this order first hee considers the worke of our Redemption and secondly then the person of our Redeemer The worke of our Redemption vers 12.13.14 the person of our Redeemer vers 15. and those that follow to the 23. and all this hee expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two wayes after he hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darknesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the foureteenth Verse to be remission of sinnes through the bloud of Christ. And thus of the worke of our Redemption The person of our Redeemer is described three wayes first in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to be said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things vers 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by eyther Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly hee is before all things in the beginning of vers 17. lastly all things in him consist vers 17. the end of it Thus the Redeemer is described in relation to the whole World Thirdly hee is described as hee stands in relation to the Church and so eyther to the whole Church vers 18.19.20 or to the Church of the Colossians vers 21.22 As hee stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this hee proues by shewing that hee is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of Grace he is their beginning and in the state of glory hee is the first begotten of the dead that both among the liuing and the dead hee might haue the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwels in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church vers 19. Thirdly in respect of efficacie or influence through the
the Efficient but the finall cause of all things The Carpenter makes his House perhaps for one more honourable then himselfe but not so Christ in making this great House the World The consideration of this poynt that all things are for Christ should teach vs diuers things First we should lesse dote vpon the world and the things thereof in as much as these things were principally made for Christ and not for vs. And secondly we should vse all these things as helpes to lead vs to Christ. Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appoyntment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as he requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ we should not lye deceiue vse false weights runne to Witches or take any other vngodly course for he needes not our lye nor desires to be helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sence and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time that Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternitie of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life And hereby may the eternitie of Christ appeare to differ from the eternitie of all other things The Heauens haue an endlâ—snesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they be perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Sonne as well as Creation these places proue Heb. 1.2.3 Pro. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his House and then leaues it or like the Shipwright that frames his Ship but neuer after guides it All things are sayd to consist in him in respect of Conseruation in that hee keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Pollicie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that he appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarily secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly hee is not tied to the meanes but he can worke eyther with without or against the meanes fiftly all meanes hath his efficacie from Christ. But the words would be particularly weighed In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure wayes all things consist in or by CHRIST as he is God first in respect of Vbiquitie he comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiue order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore-knowledge and pre-ordination of Christ. As Christ is Redeemer all things consist in him three wayes first because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperitie in the vse of all Creatures are made in Christ. All things Euen all things which are or are done in Earth or Heauen things visible or inuisible which haue eyther being life sence or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation and Immutabilitie First the Creatures consist that is by an excellent Order agree together in a glorious frame for God is the God of order and not of confusion Obiect There be many miseries euils and mischiefes in the world and therefore how can there be order in all things Sol. First there may be order in respect of God though not in respect of vs. Secondly it followeth not that there is no order because wee see none O the depth c. Rom. 11. Thirdly many of the reasons of the fearefull miseries that are in the world are reuealed as the iustice of God in punishing of a sinnefull World eyther whole Nations or particular persons the humbling of his Children and the preparing of them for Heauen and such like Fourthly there may be Order in respect of the whole though not in respect of euery part Obiest 2. There be many sinnes in the world and those consist not in Christ neither tend they to order Sol. The truth is that those come into the world by
wisedome and circumspection Quest. How should they shew it that they did remember his bondes Answ. 1 By praying for him to God 2 By shewing like patience vnder their Crosses 3 By constant profession of the doctrine he suffred for 4 By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5 By supplying their wants 3 As any haue been more gratious so they haue beene more streitened and opprest by the wicked 4 The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5 The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace he meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1 That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2 That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thinges 1 Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2 Be sure you loose it not neuer be without it matters not though ye loose some credit or wealth or friends c. so you keepe grace still with you 3 Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Lattin coppies read Missa ab Epheso But the greeke coppies generally agree that it was from Rome But it is no great matter for the certainty of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The substance of all Theologie exprest briefly in this Epistle as is manifested by instance The Precepts of life The Epilogue Verse 1.2 Verse 3. Verse 4.5 Verse 5.6 Verse 7.8 Verse 9.10.11 Verse 12.13.14 Verse 15 16.17 Verse 18.19.20 Verse 21.22 Verse 23. Verse 28. Verse 29. Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timâ—theus our Brother Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Verse 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and tâ—uely knew the grace of God Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ. Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfiâ—led with knowledge of his wiâ—â— in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please hiâ— in all things being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light Verse 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes Verse 15. Who is the Image of the inuisible God the first borne of euery creature Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Verse 17. And he is before all things and in him all things consist Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things he might haue the preeminence Verse 19. For it pleased the Father that in him should all fulnes dwell Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers enemies because your mindes were set in euill workes hath he now also reconciled Verse 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight Verse 23. If ye continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Mâ—nister Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my â—lesh for his bodies sake which is the Church Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus Verse 29. Whereunto I also labour and striue according to his working which worketh in me mightily A Description of the Author of this Epistle Phil. 3.5 Acts 23.6 Acts 22.3 Phil. 3. Titus 1.12 Phil. 3.6 Gal. 1.13.14 1 Tim. 1. Acts 8.9 Act 22.26 1 Tim. 2. 2 Cor. 6.
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be considered first concerning Creation it selfe in the generall secondly who created thirdly what was created fourthly the distinctions of Creatures Created God workes not as the Creatures doe God workes in an instant Angels worke sodainely Nature workes by little and little and by degrees There is a threefold effusion of the goodnesse of God 1. by Generation 2. by Spiration 3. by Creation The Workes of God are eyther Internall and imanent and are in the Essence of God by an act internall and eternall and thus Predestination is Gods worke or externall and transient passing to the Creatures by an act externall and temporall And these workes are eyther workes of Nature or workes of Grace the workes of Nature respect her eyther as shee is in making or as she is made the latter workes are workes of Prouidence the former are workes of Creation A difference must be made betweene creating generating and making A thing comes into beeing of nothing by Creation of something by making and of a substance by generation Creation is of God by himselfe Generation is of Nature according to God Doct. The World euen this whole Frame of all things were created and had a beginning This wee may know by Faith out of Scripture and by Reason from the state of Creatures their alterations subordinations debillities and expirations proue a beginning and that they are not eternall Obiect This drownes our thoughts that wee cannot conceiue of Eternitie what it was before the world was Sol. It is not meete wee should account our selues able to iudge of Eternitie What doe Plants iudge of Sense what doe the Beasts iudge of Reason how canst thou be fit to iudge of Eternitie that thy selfe hast no certaine continuance in time Thus of Creation in generall the second thing is who is Creator In him or by him The whole Trinitie did create the world because it is a rule that the workes of God that are without are vndeuided so as that which one Person doth all the three Persons doe yet there is difference in the Order for the Father moues and wils it the Sonne workes it and the holy Ghost finisheth it Creation is giuen to the Father Acts 17.24 to the Sonne Iohn 1.3 to the holy Ghost Gen. 1.2 Psal. 33.6 But in this place the honour of the worke is specially giuen to the Sonne And it is to be noted that the originall hath more then barely by him for it is said in him c. The Creation of the world was in Christ in two respects First it was in him as in an examplar the Frame of the world to be made was in him as the Image of the Fathers vnderstanding for in the building of a House there is a double Frame the one in the head of the Carpenter the other the Frame externall of the house built after the patterne of that that was in the Carpenters head So is it in the Creation of the World Secondly it was in him as that decree and fore-appointed head and foundation in which all the other things should be placed and consist thus he is said to be the beginning of the Creatures of God This worke of Creation ascribed vnto Christ proues his Deitie Eternitie and Omnipotencie Thus of the Creation Thirdly it followes what was created viz. All things The whole world By the world I meane not the frame of all things as it was in Gods Essence from Eternitie nor Man onely which is called a little World but this whole Vniuerse and great building consisting of all sorts of Creatures Concerning this creation of all things I onely note two things First how they were created secondly the errours that sprung vp against this Doctrine Now All things were created First most freely without any necessitie that compelled God thereunto Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word Thirdly of nothing of nothing I say negatiuely in the Creation of the first masse of all things and of nothing priuatiuely in the second Creation of things out of the first masse or Chaos For though in the order of nature and by men nothing is made of nothing yet this extendeth not to God and the first Creation Fourthly most wisely so as there flowed in the Creation a goodnesse to euery Creature so as they were all good in Gods account This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time Sixtly in the space of sixe dayes not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein also God shewed his power and that hee was not tyed to second causes as he declared when he gaue light to the world while yet there was no Sunne Then herein he teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many dayes which yet he could haue dispatched in an instant There were foure errors about the Creation Some said the world vvas eternall some said though it were not eternall yet it had a materiall beginning it was made of something Some said God made the superiour Creatures himselfe and the inferiour by Angels some made two beginners of things they imagined that one Beginner made things incorruptible and another made things corruptible The very first Verse of the Bible confutes all foure Errours the word in the beginning shewes the world was not eternall the word Creation notes that it was made of nothing when he saith God created all hee excludes Angels and lastly when hee saith God created Heauen and Earth hee shewes hee was the onely beginner of all sorts of Creatures Fourthly the distinction of the Creatures followes here they are distinguished three wayes 1. by Place some are things in heauen some things in Earth 2. by Qualitie some are visible some are inuisible 3. by a subdiuision of the inuisible some are Thrones some are Dominions c. Thrones or Dominions or Principalities or Powers These words are diuersly interpreted Some thinke there is no necessitie to vnderstand them of Angels but in generall of all Empire and of the order of oeconomie among the Creatures in Marriage Lawes or Gouernments in heauen or Earth Some restraine the words to order amongst men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortalitie and the rest of the words they interprete of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is
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
with great pompe thus did Christ to the wicked spirits either vpon the crosse or in his resurrection Quest. But might some one say what appearance was there of any victorie when Christ suffred Answ. Great euery way for if wee obserue it in euery branch of the processe there is euident signes of victorie For doe they attach him why first the officers are smitten to the ground with a very word and Iudas the chiefe leader is made to goe and hang himself the eare of Malchus was miraculously cured and they are suffred to do no iote more then will fulfill the scriptures Will they arraigne him in the Consistorie why there sits a high Priest that was made whether he would or no to prophesie of Christs death for the people and Christ casts a spirit of giddinesse vpon the witnesses so as their testimonies could not agree yea he there foretells them of his most glorious and terrible second comming in the clouds of heauen and then miraculous recouers Peter a lapsed sinner Will they arraigne in the common hall why there he ouercomes by patience no indignities could stirre him and the Iudges wife from a dreame giues warning that he was a iust man yea the Iudge himselfe was compelled to pronounce him innocent Will they haue him to the crosse there are wonders of victorie a theefe without meanes saued the vaile of the Temple rent signes in heauen and earth and a title of victorie superscribed by his very aduersaries This is the King of the Iewes besides his incorruption in the graue and glorious resurrection and visible ascension to heauen All this being considered where is the ignominie of the crosse seeing the deuills erected a crosse for themselues when they plotted to crucifie Christ And why should we be afraid of suffrings seeing the crosse is Christs triumph and let vs resolue also to ouercome by suffrings T is an excellent and loftie praise to ouercome by suffring Lastly let vs neuer iudge of Christ or Christians by their outward shew great things may be done in the kingdom of Christ which are not discerned by carnall reason Here we see a great adoe trophies triumphs yet the world tooke no notice of it so is there incomparable glory euen in this world in the soules and liues of Christians which the blinde multitude neuer takes notice of And thus much of the second interpretation The third and last interpretation is of those that limit not the time of this victorie to the crosse but consider it generally and in steed of the words vpon the same crosse read in himselfe and thus doe the most Interpreters new and old read it And so this victorie is vnderstood not so much of what Christ did attaine in his person as what he doth in vs by the conuersion of sinners by the Gospell he daily spoyles principalities and powers and triumphs ouer them c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse Foure things are in these words to be considered who whom what and by what meanes For the first it is the second Adam that vndertakes this battel he that is God and man he of whom the prophecies ranne he that by a voice from heauen at his baptisme was acknowledged the only champion t was he that sent the challenge by his fore-runner Iohn Baptist he it is that foyled Sathan in many Monomachies this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers Now for the second the spoyled are called principalities and powers Principalities and Powers These termes are giuen to the good Angells Eph. 3.10 and to great Magistrates and Princes on earth Eph. 1.23 In effect they are giuen to Christ Esay 9.6.7 but vsually they are restrained to euill angells and so they are called either considering them as they were before their fall or as it is vsually conceiued it notes their estate euen since their fall The two words note two things in the euill Angells Excellencie and Abilitie Excellencie so they are principalities Abilitie so they are powers Their excellencie is two waies to be considered 1. in themselues 2. their soueraigntie ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnes discerning and such like And in respect of the vnregenerate world they haue a principalitie hence called worldly rulers the prince of this world yea and the god of this world We may obserue here in the holy Ghost a wonderfull patterne of candor he praiseth what is praise-worthy euen in his enemies and it may wonderfully comfort Gods children in their acceptation with God for if God can yeeld these titles and acknowledge that is yet good in the very deuills sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sins seeing they sinne not of malicious wickednes as the deuills doe As they are called principalities so for their abilitie and force of working they are called powers The wonderfull power the deuills haue may be considered either in the world or in the Church In the first race of men before the floud how soone had they drawne away Cains race into apostacie and not long after Sethes till they had chased the light of sinceritie within the walles of one house and not all sound there neither After the floud the world is no sooner filled againe but together with the building of Babel a most dreadfull confusion was wrought by the deuills euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer be vtterly recouered againe while the world stands all the families making apostacie in the beginning of the Babilonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was only a little light left in the race of Sem. Now leauing the whole world lying vnder this powerfull wickednesse come to Abraham a brand taken out of the fire of the Chaldeans in whom the light shined with great glory see the power of these wicked spirits ouer his race the Ismalites went quickly of to gentilisme then the Edomits were easily gained after then in Egypt the light that did remaine was almost put out the bondage of the Isralites being as great in soule as it was in bodie In Moses time the light was diffused in that people all abroad againe and a kingdom of Priests was raised vp to God this light held with various increases and decreases till the captiuitie after which time it waxed dimmer and dimmer till Christ the day-starre arose and filled heauen and earth with the brightnes of his comming After in the very first hundreds of yeares these cursed spirits not only persecuted religion by incredible tyrannie but infected it with
were foreordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked For the third The sentence will be vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begun to declare his will to blesse euery one of the elect Secondly a manifestation of all the righteousnesse desired thought vpon spoken or done by the godly and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe First a declaration of Gods eternall and iust hatred of them Secondly a full manifestation and ripping vp before all men and Angells of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kind soeuer Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternal torments prepared for them together with the diuell and his Angells Hitherto of the iudgement it selfe The consequents of the iudgement follow And they are fiue First the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works therof shall be burnt vp And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and hast by the Angells The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angells But because this is a point somewhat obscure I will endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans. They are in bondage in diuerse respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the aire earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into hir bosome the vngodly as well as the godly And this is a bondage Fourthly the visible creatures are Gods great booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not onely the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortality which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowen to God and not now to nature But especially the creatures may be sayd to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decayed dulled and distempred in them Oh but might some one say how can this bondage be ascribed vnto the heauens Sol. The heauens are not so perfect but they may admit enlargement of their excellency Besides they serue now promiscuously to the vse of bad aswell as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopaeia they may be sayd to groane together with the rest of the creatures vnder the common burthen and vanity vnto which they are subdued It is obserued that since the dayes of Ptolomey the sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. But how can this vanity or bondage bee in any sence ascribed to the Angels Sol. There is no necessity to include the Angels in the number of the groaning creatures And yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regency or presidency either ouer nations or in moouing the orbes of Heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicity in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Q. 2. But what shall the creatures haue in the day of Christ they haue not now Answ. First they shall haue freed once from all the former bondage and vanity Secondly they shall bee deliuered into the liberty of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his Iustice in that the creature shall haue restitution for what is lost by man Ob. But shall there be a resurrection of creatures aswell as men Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kind or sort But
might be grounded and stablished 147 What a free spirit is 147 Why many after so long profession are so vnsetled 147.148 Concerning Hope 1. what Hope is not true Hope 2. what persons haue no Hope 3. what are the effects and properties of true Hope 149 How the Gospell is preached to euery creature 151 Why godly men are so chearefull in affliction 153 How Paul was said to fulfill the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelue Arguments against the Crosse. 157 How we may know wee are of Gods houshold 158 What good men get by their Ministers 159 How many wayes the Gospell is hidden 161. and how reuealed 165 What a ciuill honest man wants 165.166 What we must doe to preserue affection to the word 167 The Gospell is a glorious Mysterie 168 Nine Vses of the Doctrine of the calling of the Gentiles ibid. How Christ is conceiued in the soule of the faithfull 170.171.172 How we may know that Christ is in our hearts 170.171.172 The Benefits that come by the inhabitation of Christ. 170.171.172 What entertainment we ought to giue him 170.171.172 Who haue not Christ in them 170.171.172 The honour dutie and reproofe of Ministers 173 Reasons to perswade vs to suffer admonition 174 How wee are perfect in this life 176 The chiefest Typographicall Errours ERRATA IN the Epistle to the Reader line 6. for counsell reade consent l. 21. for Dedicatory r. Dedication p. 3. l. 41. for Iothanan Iebar r. Iochanan Iehan p. 10. l. 4. for order r. ardor ibid l. 28. for all r. at p. 25. l. 13. for definitions r. definitiues p. 35. l. 47. as loue for all loue p. 41. l. 47. holy life for holy loue ibid. l. 49. loue for Lord. p. 51. l. 27. straying for strange p. 60. l. 23. salutiferans for salutiferous p. 62. l. 48. guilefull for gaulefull p. 63. l. 1. modest and for modest and. l. 6. this for his p. 69. sent forth for send forth p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 13. any for and. p. 92. l. 53 our for one p. 113. l. 13. of God for sonne of God l. 20. and the very bottome for out of the very bosome p. 114. l. 46. decree for decreed p. 122. l. 49. seruice for Sauiour p. 129. l. 27. repayes for repayres p. 140. l. 39. it is not for is it not AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS COLOS. 1.1.2 Verse 1. Paul an Apostle of IESVS CHRIST by the will of God and Timotheus a Brother 2. To them which are at Colosse Saints and faithfull Brethren in CHRIST Grace be with you and peace from God our Father and the Lord IESVS CHRIST TWO things are worthy our consideration in this EPISTLE the Author and the Matter the Author was PAVL concerning whom memorable things are recorded hee was an Hebrew of the Hebrewes of the Tribe of Beniamin a Pharise the Sonne of a Pharise borne in Tharsus of Cilicia circumcised the eight day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes acquainted also with the Languages of forraine Nations as his quoting of the authorities of Greeke Poets shewes and in his youth for the righteousnesse externall which was after the Law he was vnrebukeablâ— and full of zeale but withall a violent and blasphemous persecuter His Calling was exceeding glorious his Office vnto which he was called was great and honourable viz. to be the Legate of CHRIST the Doctor of the Gentiles the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse Hee was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse as also for his faithfulnesse of minde for his pure conscience for his affection to the faithfull for his humanitie and curtesie for his continencie for his humilitie for his care for the Churches for his honest conuersation innocencie and constancie hee was of nature earnest acute and heroicall Adde vnto these the praises of his sufferings what reproach what stripes what imprisonments what beating with rods and such like wrongs did he endure fiue times of the Iewes receiued hee fortie stripes saue one once was he stoned thrice hee suffered shipwracke night and day was hee in the deepe Sea in iourneying often in perils of waters of robbers of his owne Nation of the Gentiles in the Citie in the Wildernes in the Sea and among false brethren how hee was daily pressed with wearinesse painefulnesse watchings hunger thirst fastings cold and nakednesse besides the incombrances and cares for the businesse of the Churches Finally we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error And this Testimony stands of foure branches 1. His immediate calling 2. His immediate instruction and information 3. The visible donation of the holy Ghost which was not onely giuen to himselfe but he also conferred it by imposition of hands to others 4. His working of Miracles for so he saith of himselfe The signes of an Apostle were wrought among you with all patience with wonders and great workes hee raised a man from the dead Neyther could the miracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them yea Diuels went out of them Lastly this noble Iew more famous among the Apostles then euer the great Saul was among the Prophets was beheaded by the Emperour Nero the 29. of Iune in the 70. yeere of the Lord. And all this should cause vs with all reuerence both to teach and learne the Celestiall doctrine deliuered in writing to the Churches by him Thus of the Author the Mâ—tter followeth I meane not to search after the defâ—ants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answere the number of ten Commandement and foure Epistles to particular persons to expresse his agreement with the foure Euangelists onely this in generall for his hearers or Auditorie hee had the Romanes the greatest in the earth for power the Grecians the most famous for wit and learning and the Iewes or Hebrewes of greatest note for diuine vnderstanding of the Law of God But to leaue this I come to the Matter of the Epistle and obserue three things 1 To whom he writeth 2 Vpon what occasion 3 The Treatise it selfe For the first Colosse was a Citie in Phrigia in Asia the lesse neere to Laodicea and Hierapolis The Church in this Citie was not first gathered by Paul but as some thinke by Epaphras whom they take to haue been one of the seauenty Disciples and an Euangelist Some say they were first conuerted by Archippus
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
Christ here on earth though it â—e not so visible and pompous as other kingdoms are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may be not onely Subiects but Kings in other Kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernement is taken vp especially by two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernment of Iesus Christ they are qualified with eternall graces they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwayes in the Kings Court in as much as they are alwayes in Gods speciall presence they partake of the priuiledges Prayers and Blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect The faithfull themselues discrene not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne too or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of Grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians eyther want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicitie in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of eyther earth or hell cannot alter his iudgement in the high estimation of such a condition The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory and if there were nothing else for a Christian to ioy in yet let all the Children of Sion reioyce in their King Yea the thought of this that God is our King should vphold vs and fence vs against all crosses for Christ is a hiding place from the winde and a couer from the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fayrer seruice then to serue the Sonne of God Who would not feare thee O King of Nations accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worship this King the Lord of Hoasts â—f Iesus Christ be a great King then where shall they appeare that say to the King Apostata Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house â—ow dare men so securely offer vp their blinde lip-seruice anâ— lame deuotions It is a Kingdome that is offered why doe wee then triflle why doe they excuse What meanes these fond excuses I haue marryed a wife and cannot come I haue bought â—iue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose eyther Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefely seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernment of Iesus Christ. Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs Wee should open our hearts wider that the King of Glory by his Word and Spirit may come in Wee should labour for all those Graces by which an entrance is ministred into this Kingdome and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we be neuer so many wayes opposed yet
first fruits to God vpon which followed a greater blessing vpon the whole Church The consideration hereof should teach Gods people not to faint at the troubles of their Teachers since they are for them though to carnall reason it seemes contrary yea the Apostle Ephes. 3.13 saith it is their glory Which also shewes the vaine paines that wicked men take when they persecute faithfull Teachers for though they thinke thereby to plague the people that so greatly relie vpon them yet indeede God turnes all so for the best that those sufferings are for them and not against them And if wicked men were thus perswaded they would spare such wicked labour and if the godly could beleeue this it would make them vnmoueable in trouble for what shall make against them if this kind of troubles make for them And fulfill the rest of the afflictions of Christ. Some of the late Papists gather from these words that CHRIST did not suffer all that was needfull for mans deliuerance from sinne but left a deale to be suffered by his members especially men of principall note and hence grew their Supererogation Satisfactory paines and Indulgences But that this cannot be the meaning of this place is cleare first because that doctrine is contrary to other Scriptures as Esay 53.4.5.6.8.10.11.12 Iohn 19.30 Heb. 10.1 to 15. Heb. 9. 14.25.26 2 Cor. 5.14 1 Iohn 2.1 Psal. 49 7. Secondly themselues being Iudges this sense brings in a grosse absurditie for if the words be vnderstood of the suffering Christ left to his people to endure for satisfaction for sinne then it will follow that Paul suffered all was wanting and so there should remaine none for any other to suffer for he saith he suffered the rest of the sufferings of Christ. Thirdly Caluin and Fulk say that none of the Fathers did here thus vnderstand the words and it is plaine that S. Augustine is flat against this sense when hee saith Though Brethren dye for Brethren yet no bloud of Martyres is shed for remission of sinnes this Christ onely hath done And Leo a Pope could say The iust receiue not giue Crownes And out of the fortitude of the faithfull arise examples of Patience not gifts of Righteousnesse Fourthly the next Verse cleareth this for hee did thus suffer according to the dispensation giuen him of God Now hee was giuen to edifie not to redeeme the Church Fiftly their Schoole-Diuines are against them the Glosse hath it thus Pro vobis i. Confirmandis in doctrina Euangelij Aquinas doubts not to say that to affirme that the Passions of the Saints are added to make vp or fulfill the Passion of Christ is hereticall Caietan referres the words quae desunt vnto in carne mea The plaine meaning is that the Apostle did endure that measure of affliction that GOD in his counsell had appointed him to endure for the Name and Gospell of CHRIST and the good of the Church in the confirmation and encouraging of mens mindes in the truth of the Gospell Of Christ. His sufferings may be said to be the sufferings of Christ eyther as Christ is taken for the whole mysticall body which is not strange in Scripture for by Christ in 1 Cor. 12. hee meaneth the body of Christ or as hee is the head of the Church and so the afflictions of Gods seruants may be said to be his sufferings eyther because they be such as hee should suffer himselfe if hee were on earth or because they were laid vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathie of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke chiefely these words are to be taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to be his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Mat. 25.42 c. Phil. 3.10 1 Pet. 4.13 2 Cor. 1.4 Acts. 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings he endured in his owne person and the latter of the sufferings he felt in his members The consideration of this that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christ Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may be a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and relieuing the poore Members of Christ since we are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our sufferings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee be found in him for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathie 2. that we suffer not for ill doing Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while we are in this world To fulfill The word signifieth eyther to doe it in stead of another as if the Souldier fight in his Captaines roome or to doe it in his owne course or turne according to the appointment of his Gouernour and in such proportion as is required and thus I thinke it is taken here It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appointed of God And therefore it should encourage euery Christian the more chearefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer them when his measure is full In my flesh Doct. First God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants herein Vse is to teach vs therefore not to pamper our flesh but to be resolued to suffer it willingly to be vsed like the flesh of Christ and the Saints But especially we should take heede of taking care for the flesh or seruing to the flesh It
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
seeke the true knowledge of his nature We must seeke his fauour and the pacification of his iust anger for our sinnes We must seeke his face and presence We must seeke his honour and glory And we must seeke his saluation and if you aske how wee must seeke God I answer wee must seeke God with acknowlegdement of our faults with weeping and repentance for our sinnes with the desire of our hearts with prayer and supplication with feare of his mercies with meekenesse and in the way of holy life Secondly Christ is aboue for so he sayth to the Iewes ye are from beneath I am from aboue ye are of this world I am not of this world and he is the Lord whom euery Christian ought to seeke now Christ is two wayes sought principally First in the sincere and constant vse of all his ordinances both publike and priuate that by them we might find his presence of grace on earth And thus the Church sought him in the Canticles Secondly in the desires prayers and preparations for our owne dissolution and his appearing Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely sayth Euen that heauenly society of glorious spirits in illustrious splendor And these are to be sought two wayes 1 By the constant desire of their presence and to be gathered to them 2 By the imitation of their graces and vertues which they shewed when they were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue and the glory of that eternall and immortall honour is to be sought and that fiue wayes 1 By prayer for preparation and that daily for so our Sauiour hath taught vs in the second petition of his prayer 2 By seeking the assurance of faith and hope and the pledges and earnest of it 3 By meditation and contemplation striuing to expresse our desires and sighes after it 4 By carrying our selues as strangers and pilgrimes in this world weaning our hearts and retiring our liues from the world confessing and professing our trauailes towards a better countrie that is aboue 5 By continuing in wel-doing striuing to liue a Citizen like life heere in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure Fiftly holy graces are aboue for S. Iames sayth Euery good giuing and euery perfect gift is from aboue and commeth downe from the father of lights And it is apparent that they are a part of the Kingdome of Heauen and they tend to Heauen and therefore the Prophet Esay cals grace by the name of glory and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue so is zeale for it is the zeale of Gods house so is lowlinesse so is faith so is peace and ioy and all the rest And that these are to bee sought many Scriptures euidently proue if you aske how they are to be sought it is shortly answered by prayer and the vse of the meanes which the Lord hath appointed as holy vessels and instruments and as it were wombes to conceiue conuey and deriue grace vnto vs. Sixtly the meanes of saluation themselues are things aboue for they are called the Kingdome of Heauen and the Kingdome of Heauen is sayd to be taken away when the meanes is taken away and these we must seeke though it cost vs much trauaile if there be a famine or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation Seuenthly holy duties are many of them from aboue for the Wise man sayth the way of life is on high to the prudent to auoyde from hell beneath and that because both the will that enioynes them and the power to doe them and the succes or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods wil quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue and these good things are to be sought wee must seeke the old and good way we must seeke Iudgement and Righteousnesse Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome forgiuenesse of sinnes deliuerance from this present euill world both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things the reuelation of hid mysteries the spirit of the sonne the influence of Christs death and resurrection the word with all the treasure of it and the honour which is aboue and all these are to bee sought Thus of the particular things that are aboue and we must seeke The consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to be sought The worldly man is more industrious to seek riches and the ambitious man more to seek honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did find and neuer lesse was found then either the euidence or the possession of a kingdome and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the later reasons and comprehend a principal part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so intirely loues vs not only is in heauen but is there in great fauour and honor and maiesty and power There is a foure fold presence of Christ For first he is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the sacrament Fourthly he is bodily in heauen Que. But is not Christ with his Church on earth still Ans. he is as God but not as man I say not as man locally for else he is present in his members that
First by prouiding her maintenance according to his abilitie and that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Naball Thus doe not they that spend at Alehouse vpon Whores or sports Beare baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1. Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes. 5.25.26 They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1 By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2 By edifying her by counsell exhortation admonition consolation c. 4 The reasons why he must loue her are 1 Because God requires it 2 God so requires it as a man must leaue his father and mother to cleaue vnto his Wife Gen. 2.24 3 The example of Christ should inforce it Eph. 5.25 4 She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 5 Lest praier be interrupted 1. Pet. 3.17 6 Thus hee shall shew himselfe a member of Christ and to bee like his head Ephes. 1.30 7 It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19.20 Yea and from all euill company and vnthriftinesse Fifthly The Obiections follow Obiect 1 Shee was of meane birth condition or portion when I married her Answ So and much worse was the Church before Christ married her and yet Christ loues her Obiect 2 But since marriage shee is idle froward wastefull c. Answ This is a reason to mooue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretickes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution binds thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessary to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow How comes it to passe that men do not performe this duty Answ. It is in some by reason of their sinfull comming together as in sudden marriages when they are done before there be a calling or affection in the heart So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2 Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3 It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4 Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5 It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of God vpon her Thus of what is required Loue viz Indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first week moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugal froward c. Thus of the exhortation The dehortation followes be not bitter vnto them In these wordes the Apostle doth mollifie the authority of the husband and prouides that it passe not into tyranny Heere I consider foure things First what it hatth not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not bind them 1 To loue their vices they may know them to be the weaker vessell yea take notice of the weakenesse of the vessell 2 To loose his owne authority by lightnesse and vaine behauiour 3 To omit the performance of holy duties to please her humour 4 To giue her a license to doe what she list and liue how she will 5 From finding fault and reproouing so as they vse not their own wordes but Gods Lastly distinguish their natures wiues of soft and gentle natures must bee vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproach them for their infirmities or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vppon euery occasion 2 Indeed by vsing them discourteously or by vniust restraint Or lastly by blowes But many men haue little growing in their furrowes but wormwood they haue a true gall of bitternesse in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bittet words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeaseable their anger is like the fooles wrath Prouerbs 27 3. these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1 Men must pray God to cast something into their fountaine to sweeten it 2 They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3 Eat Gods booke for that will