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
offensiuely 7. With such as openly refuse to obey the sayings and censures of Gods seruants As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnitie of the Church and people of God is most execrable and abominable It is a grieuous sinne to disquiet and disioine Gods seruants Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians wee shall finde foure sorts of men may be iustly taxed with this grieuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their railing opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not their fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a borrowed sense sometimes it is to demonstrate a thing by euident testimonie sometimes to assure sometimes to instruct but most frequently to knit together as the members are knit in a bodie and so it may well be taken heere and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioined to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian. We are knit to the whole bodie and not to some one member only Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and these are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two waies 1. in it selfe 2. in the infallibilitie and stedfastnesse of the perswasion of the elect In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certaintie of the perswasion of the godly by faith laying hold vpon it and beleeuing it Thiâ— he expresseth in the word full assurance or plerophorie The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euery member hath in Christ their head and by influence from him The speciall is that fulnesse wherein some members excell Thus some are full of the spirit of loue of ioy some in obedience and goodworkes some in faith and knowâ—ledge So Rom. 15.14 So heere Quest. But is full assurance essentiall vnto true faith Answ. Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthâ—e in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a little faith Quest. May this plerophorie or full assurance be had in this life Answ. It may without all doubt as these Scriptures euidently proue 1. Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest. But are we bound to labour for this full assurance Answ. We are Heb. 10. he saith let vs draw neere in the full assurance of faith and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath beene imploied 1. There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferent 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2. Tim. 4.5.17 4. Wee must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy 2. It will not bee carried about with euery winde of doctrine 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne 5. It will giue glorie to God against all sense and reason 6. It mortifies and extinguisheth all headstrong affections 7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish If wee would obtaine this plerophorie wee must bee much in hearing and praier for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimonie of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by
himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous hee doth still continue to and in the very last gaspe his assistance and holy presence Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnesse onely dwell so that hee is a head in respect of plâ—nitude for the behoofe of the members And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your owne experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by thee Gospell a-new created you that he might present you to God as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beliefe of the truth suffering your selues not to be caryed away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with GOD which hath beene propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benefits before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrine you haue already beleeued and hoped in First it is the Doctrine which all Godâ— Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in mee may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent mee of my afflictions but reioyce in them rather and that for diuers Reasons First because they are the Afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned mee and it is my ioy to thinke that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly I haue receiued this Commission concerning the Gospell immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not onely Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mysterie which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make knowne to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly neyther should you euer cast away the confidence of your assurance and hope or grow weary herein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him And seauenthly being incouraged with that successe which the LORD hath giuen to my ministery I will labour as I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy Perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4 The assurance of a lawfull Calling serues for many vses fol. 5 Gods Children called Saints in this life in foure respects fol. 7 Comforts for the despised Saints with answere of some Obiections fol. 7.8 How Saints may be knowne 9 Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things 10.11 Idlenesse in Professors taxed 11 Seuerall Vses arising out of the consideration of this that wee are Brethren 13 How wee may get into Christ and how we may know whether we be in Christ. 13.14 Spirituall things are the best things for nine reasons 15 The Motiue and the manner of Thankesgiuing to God 20 Foure Rules of tryall in our Thankegiuing to God for others 21 A Childe of God neuer giues thankes but he hath cause to pray and contrariwise 21 Foure sorts of prayers for others 21. 68 Fiue reasons to warrant praying euery day 22 The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want
Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head we should 1 Pray that God would open the eyes of our vnderstanding that wee might with sence and affection see what the hope of our calling is to become members of such a Body vnder such a Head 2 Take heed of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit 3 Consider our place in this Body and vnder this Head and not presume to know aboue what is meet 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer ourselues to be carried about by euery winde of doctrine and follow the truth in Loue without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the CHVRCH be the Body of CHRIST and wee Members of this Body wee should learne to carry our selues one towards another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimalation in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe out of the Simpathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuy at the gifts or place of other Christians should be banished out of our hearts Thus of the excellency of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace He is the beginning Secondly in the respect of the state of Glory Hee is the first begotten of the dead Hee is the beginning Christ may be sayd to be the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without GOD in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can be a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace vers 15.16.17 And if Christ be the Authour and beginning of Faith and Grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancy And in as much as hee is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous be righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still Thâ— first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold primogeniture of Christ Hee is the first begotten First in respect of eternall generation as he is the Sonne of God Of this before Secondly as hee is borne of the Virgin Mary for shee is said to bring forth her first begotten Sonne Thirdly when God raised Christ out of the Graue hee is said to beget his Sonne for so the words of the second Psalme Thou art my Sonne this day haue I begotten thee are applied to the Resurrection of CHRIST In that Christ is said to be the first begotten of the dead three things may be noted as implied heere concerning the members of Christ and three things concerning Christ himselfe as Head First concerning the Members these things may be gathered 1. That not onely wicked men but the true members of Christ dye Heb. 9. Psal. 89. 2 Sam. 14. The consideration of this that the godly must dye may serue for many Vses first Why doth vaine man dye then without wisedome secondly how shall wicked men escape their Couenant with Death must needes be disanulled thirdly it should cause vs deepely to digest the vanities of this life fourthly it should cause vs to take heede of Eues Least yee dye for it is out of all question dye wee must and therefore meete it were wee should prouide for it without mincing or procrastinating lastly we should incourage our selues and dye like the members of Christ with all willingnesse Faith and Patience 2 The gouernance of Christ reacheth as well to the dead as to the liuing Members This the faithfull were wont of old to note when they would say a man were dead they would say hee was ioyn'd to his people This should be a great encouragement vnto godly men to dye 3 From Coherence that if wee would haue Christ to be the first begotten to vs when wee are dead wee must subiect our selues to his Ordinances that hee may be the beginning of true Grace to vs while we liue Secondly concerning the Head these three things may be noted 1 That hee was among the dead
CHRIST He loues him infinitely hee can be content hee haue any thing yea all things and therefore it should teach vs to flye to Christ for helpe and heare him And we should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members so the Church is the fulnesse of Christ 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily 3. In respect of Power so all power and fulnesse of authoritie was giuen to him ouer all things in heauen and earth Fourthly in respect of merit for here is great fulnesse if we consider eyther who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is here meant all fulnesse of gifts dwell in him The Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot be a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can be no head of the whole Church Lastly let the rest of Christ be glorious to our soules Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of prayse three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces and in respect of the measure of them and therefore let the Christian reioyce in the Lord and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may be had Wisedome and Sanctification Counsell and Strength Ioy and Gladnesse yea a Christian should be couetous seeing here is enough to be had and therefore should labour to be full of Knowledge and of the feare of God and of good fruits This also reproues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to be had out of Christ. And besides the Emphesis imports great comfort to the true conuert for this fulnesse is in Christ. God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse be in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safetie against the malice of Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer gâ—t by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ. Thirdly in that he saith this Fulnesse dwels in Christ it notes the continuance of it the personall Vnion shall neuer be dissolued and therefore the habituall graces of Christ shall neuer be abolished And these Graces had need continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints The Riuers must needes be emptie if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeliefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as vvell as Paul his Grace vvill still be sufficient for vs. There dwels in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to settle at peace through the bloud of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the mouing cause and that is It pleased him for that must be supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seauenthly the meanes of merit By the bloud of his Crosse. Eightly what in particular viz things on earth and things in Heauen The principall poynt in the whole Verse to be obserued is that man hath then attayned the chiefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may be more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternitie and frees vs from immortall woe All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee see
Philip in an instant they can strangely winde themselues into mens imaginations so as they can appeare to men in their dreames As euill Angels can suggest tentations so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but he could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuerse distinct benefits which Angels from thence do receiue which by naturall creation they had not It is a benefit that they are vouchsafed a place in the misticall body vnder Christ that they might be receiued as it were into the new order in Christ. 2. A peace is made betweene them and man in Christ. 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6 Their obedience in it owne nature is vnperfect though not sinfull and therefore may neede to be couered by Christs perfections Thus of the relation to Christ. Now if any aske what relation they haue to the body of Christ and what they doe vnto it I answer by propounding both what seruice they do to the body and in what maner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt children to himselfe and after commit them to be kept by those most noble citizens of heauen Besides they execute iudgment vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen They shall gather our bodies together at the last day Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men sometimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalitie and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so readie about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the bodie of the sinnes of the flesh by the circumcision of Christ. Here is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not only accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision 1. The circumcision made with hands 2. The circumcision made without hands The one externall in the flesh by Moses The other internall in the spirit by Christ. Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessarie viz. from Abraham till Christ. 3. There was a time wherein it was tolerable viz. for some few yeares after Christ. 4. There was a time wherein it was intollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ. As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seede 3. That our hearts must bee circumcised by the painefull mortification of sinne and the painefull casting away of sin as a wretched foreskin and that we should suffer affliction of
opinions to tye mens consciences withall Aduancing himselfe The word signifieth to take possession and to goe proudly and to search hidden things with deep insight as it is here applied it may note in their sin three things 1. A deep insight or out-reaching into a thing beyond ordinarie knowledge 2. A mightie approbation or very possesâ—ing of a mans selfe in a peculiar content arising from his owne inuention 3. An externall aduancing or vaine glorious priding of a mans selfe in hiâ— fancie There is a strange corruption in the nature of all sorts of men a secret inclination to deuises and reaches both in opinion and life the scripture giues warning of the doctrines of men of opposition of science of the deepnesse of Satan of transformation in euill Ministers into Ministers of light c. And thus are men in their practice though they commit the same foule euils they condemne in others yet they haue such deuises with which they please themselues that they are called counsells and they are said to seeke deepe to hide their counsells c. They haue their turning of deuises Euery man almost thinks he hath some conceit which others haue not c. such as these Either they may doe it though others might not or the manner is different or the issues will not be alike or he will repent at such a time when he hath tried so farre or he will make amends or it shall not be knowne or God is mercifull or his fault is not so great as others or the Scripture doth not condemne it in expresse words These and such like conceits in themselues are dull and sillie But where the loue of sinne hath warmed the heart and the deuill hath put life into them it is incredible to conceiue how miserably pertinacious men will shew themselues to be and so do men approue of their owne deuices that vsually there is no error or sinne so vile but men can blesse themselues against any terror or threatning and if men finde their deuises to haue any entertainment they will aduance themselues wonderfully and not only swell in great thoughts of themselues but outwardly vaine-glory will ouerspread their cariage words and actions The consideration hereof should teach vs to trust more in God and lesse in men and to labour for plainenesse of heart and simplicitie and to long to heare God speake and shew vs the secrets of his wisdome and to suspect our selues when we feele a selfe-liking or an inclination to boast of our deuice especially we should pray that the Lord would keep vs from desire of vaine-glory t and accordingly we should endeuour to doe nothing through strife or vaine-glory u but rather set our glory and boasting in knowing God * and in the crosse of Christ x and in the hope of the glory of the sonnes of God y daily examining our selues and prouing our owne works lest we thinke our selues something when we are nothing z Thus of their ignorance Râ—shly puffed vp These words are a taxation of their swelling pride described 1. by the nature of it puffed vp 2. by the effect in vaine or rashly 3. by the cause in the minde of their flesh Puffed vp What is pride but a winde a winde to fill and a winde to torment Men may be spiritually swelled both in life and opinion There is a swelling for abundance of riches a there is a swelling behauiour in mens cariages b there is a swelling in sinne but here is a swelling for opinionsc. Oh that wee could learne to abhor pride and swelling by considering how much the Lord abhors it as many Scriptures shew Prou. 8.13 16.5.19 Iob 40.6 Hab. 2.5 Mal. 4.1 and many such like Oh that wee could be in loue with a meeke and quiet spirit in the hid man of the heart But let vs obserue the effects of pride Rashly The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies either rashly or in vaine Sure it is a great fault to be rash light sudden in opinion or practise It is a great fault to be rash in reprouing in praising in dispraising or taking or mistaking doctrine in iudging or censuring and we should pray that the Lord would giues vs astayed spirit and a minde not easily hurried into distemper If we read it in vaine it notes fitly that pride alwaies is in vaine In vaine I say First In respect of God who resisteth it Iam. 4.7 Luk. 1.51 Secondly In respect of other men who will not regard it Prouerb 11.2 Psalm 101.5 Thirdly In respect of themselues who inherit nothing by it but follie Prou 14.18 1. Tim. 6.4 Our hearts desire then should be that the Lord would hide our pride and mortifie our naturall corruption herein In the minde of the flesh Here he shewes whence all this stuffe and swelling comes it came from the minde of the flesh euen from the fairest part of the soule The minde of the flesh is that acumen that sharpnes of wit that perspicacie that is in men and so we may see that wit sharpnes of vnderstanding carnall reason is in vaine whatsoeuer men sauour of themselues a meere puffe of winde a very vanitie whether it be in opinion or in life the very wisdome of the flesh is enmitie with God our owne very minds are so defiled and corrupt Which should teach vs to gird vp the loynes of our mindes and restraine that selfe-conceit might arise from the pride of our owne mindes or carnall reason we should as the Apostle shewes become fooles that we might be truly wise Againe it should teach vs not to rest vpon the wisdom of men nor to thinke of any aboue what is written or be puffed vp one against another e Thus of the third thing VERS 19. And not holding the head whereof all the bodie furnished and knit together by ioynts and bands increaseth with the increase of God These words note the fourth thing viz. their danger they did it not only hypocritically and ignorantly and proudly but also dangerously Their danger is both laid downe and amplified in this verse it is laid downe in these words not holding the head and amplified by a digression into the praises of the mysticall bodie of Iesus Christ for the vnion and increase thereof Not holding the head These words shew that they that beleeue and practise such things are themselues out of Christ and by this kinde of worship they draw men from Christ. Foure things may from hence be obserued 1. That Angell-worship razeth the foundation so that the Churches that practise it fall from Christ and are not the true Churches of Christ and this euidently proues the Church of Rome to be no true Church because besides many other here heresies and idolatries they maintaine the worshipping of Saints and Angells 2. That hypocrisie ignorance and pride are inseparable companions of apostacie from Christ. 3. That there is a difference between sinne and
sinne error and error euerie sinne or euerie error doth not cut vs off from Christ there be some sinnes be sinnes of infirmitie Some sinnes be such as there remaines no more sacrifice for them There be some ceremonies may be borne withall Some ceremonies that abolish from Christ There be some errors of meere frailtie and ignorance Some errors that altogether corrupt the minde and make men destitute of the truth And therefore we should learne with all discerning to put a difference 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnes to make sure their vnion with Christ. Head The dreame of Catharinus that the Pope should be here meant is to be scorned not confuted The words notes the relation that is between Christ and the Church The creature stands in relation to Christ 1. More generallie in existence and â—o all things are in him Col. 1.16 more speciallie in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall in the vnion of nature all men are ioined to Christ. In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ. In the mysticall vnion in one body onely the faithfull are ioyned to Christ and this is here meant And so we haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The Doctrine hath beene largely handled in the former chapter only from the renuing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence simpathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carrie our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laide downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ in generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore we had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention but I forbeare to plead much for it because though God may force it yet man should not frame it and it is a most happie abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised for foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes iointes and bandes 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke she is but the daughter of Pharoe she was in her bloud when Christ first found her she needed to be washed from her spots and wrinkles and therefore we should denie our selues and doe all in the name of Christ who is our praise All the bodie Doct. The care of Christ extends it selfe to euery member aswell as any obserue these phâ—ases in scripture euery one that asketh euery one that heareth these words euery one that confesseth Christ euery one that is wearie and heauie laden euery one that the father hath giuen him euery one that calleth on the name of God and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say the Lord hath seperated me from his people Nor let the foote say I am not the eye c. And secondly we must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall body of Christ is the companie of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no seperation from Christ and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especiallie the first and the third cannot be without the second it is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is not betweene wicked men professing Christ and the godlie that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the wel-being of the Church First therefore of this vnion This vnion is two waies here set forth 1. that it is in these words knit together 2. How it is in these words by iointes and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians Great is the glorie of Christians knit to Christ for from that vnion with him flowes many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ and the head by the name of the body viz. Israel 2. The influence of the vertue of the death resurrection of Christ 3. The inhabitation of the spirit of Christ 4. Intercession 5. The communication of the secrets of Christ 6. The testimonie of Iesus 7. Expiation as he is the sacrifice and passeouer offered for vs 8. Consolation in affliction 9. Power against tentations 10. The annointing or power of
office to be Prophets Kings and Priests vnto God 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things 12. Sympathie in all miseries 13. The sanctification of all occurrents in life or death 14. Theresurrection of the body both for matter and prioritie Lastly the opening of heauen a lease whereof is granted and sealed and earnest giuen in this life Thus of vnion with Christ. From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world simpathie in afflictions the profit of spirituall mercie counsell consolation admonition c. and lastly a part in their lot By ioyntes and bondes The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands We are tied to Christ both by his spirit and by faith and hope and holy desires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if we be thus tied to Christ by ioints and bands then they are to be reproued that like it so well to bee still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthie coupling with an harlot and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited and it should seperate vs from sinners and cause vs to striue to shew our selues new creatures and to seeke those thinges that are aboue where our head and sauiour is Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioints and bands who shall seperate vs from the loue of Christ Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good to all weldoing to doe it with loue sinceritie and brotherly affection yeelding honor to the places and gifts of others with all vprightnes diligence and respect of Gods glorie with hope patience praier with mercie Sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches with all sorts of spirituall blessings in heauenly things she is cleansed by the bloud of Christ Christ is her wisedome righteousnesse and sanctification and redemption she is not destitute of any heauenly gift and this he tooke order for when he ascended on high and led captiuitie captiue Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a maruellous glorie to Christians The body of Christ groweth 1. In the number of parts or members men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace as knowledge and the like 4. In practise of holy duties 5. In the strength of Christ There are many lets of the growth of grace and holinesse in Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hipocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections 6. Spirituall pride 7. Loue of ease or loathnesse to endure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsettlednesse in assurance And lastly some secret corruptions which they fauor and will not forgo The open and externall lets are 1. Want of publicke powerfull meanes 2. Discord with the members of Christ 3. Neglect of priuate meanes 4. Want of order of life 5. Vnfaithfulnesse in other bonds 6. Secret detractors and backbiters 7. Vngodly companie 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hipocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glorie That we may increase we must looke to three things 1. That wee often purge our hearts by godlie sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministry of the gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if we be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandements and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenes of minde and not sparing the bodie which are things of no value sith they
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
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
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
the things which are named to bee abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the bodie is Christ. In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of minde 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in their fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall bodie of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to be a depth in them Sol. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenes of minde 3. In not sparing the bodie But yet he censures them two waies 1. It is but a shew all this 2. It with-holdeth the honor due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second CHAPTER FOr I would ye were throughly informed of it what great care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but only heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Great are the benefits which you and all those that beleiue in your parts receiue from our paines in the Gospell for hereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benefits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whom are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner as ye haue receiued CHRIST hitherto And for matter of faith I would haue you by all meanes to seeke to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue been taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede least any man of what gifts or profession soeuer make a prey of your soules and carry them away as a spoile And in particular looke to it in three things first in Philosophie not simplie in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authority of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to be as the A.B.C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to be regarded for many reasons whereof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnes and sufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the very Angels those excellent and potent creatures are subordinate to him and acknowledge him as their head which by the way shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall seeing in CHRIST ye haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which standes in the mortification of that bodie of sinnes which ye were guiltie of while ye were in the flrsh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answere that we haue baptisme insteed of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleiue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you inioy without them for in
all husbands they must be subiect to their husbands not the wise only but the foolish not the curteous onely but the froward not the rich onely but the poore also Thus of the laying downe of the duty It is amplified first by a reason it is comely secondly by a limitation in the Lord. As is comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The originall word is rendred three waies 1 As ye ought vt oportet and so it is a reason from Gods institution yee must doe it God indispensably requires it 2 As is meete vt conuenit it is meet especially two waies 1 God hath giuen power ouer all in the family but one and therefore great reason and equity ye be appointed subiect vnto him and it is not meet ye should rule so many if you will not obey one Againe ye are professours and haue giuen your names to Christ and therefore it is meet that you especiallie striue to be good wiues and better then any others least the word be euill spoken of 3 As is comely vt decet so it is heere translated The wiues comelinesse is not in beautie Prou. 11.22 and 31.30 nor in the gorgeousnesse of apparell 1. Pet. 3.3 But a wiues comelinesse is especially 1 In her wisedome Prou. 14.1 and that to be shewed in two things first in her skill to please her husband neither offending him with chiding words nor sullennesse puling or crying which is found to vexe some men more then words Secondlie in her skill to manage the businesses of the house both seasonablie discreetlie and with prouidence 2 In her meekenes it is exceeding comelie where the hid man of the heart is incorrupt with a meek and quiet spirit this is better then al apparel 1. Pet. 3.3.4 Thirdly Heere it is in her subiection for as it is an vncomely thing to see the body aboue the head so is it to see a wife that will rule and not be subiect to her husband And if the wife labour to adorne her selfe thus shee shall appeare comely to God 1 Pet. 3.4 to men in the gate Prou. 31.23.31 to her husband and children Prou. 31.28 Yea shee is an ornament to sincerity and holines it selfe Tit. 2.3 In the Lord 1. These words are expounded diuersly First in the Lord that is in the feare of God as vnto the Lord in obedience to his ordinance for Gods sake because God requires this at your hands In this sense it may serue for two vses First for terror to wicked wiues they must answer it before God he will auenge their not subiecting of themselues he will certainly account with them if they be whorish contentious idle carelesse or wastefull c. 2. It is a great comfort vnto a godly woman her subiection is in the Lord it is in Gods account euen as a sacrifice to him hee takes it as done to himselfe God honours her obedience in the Family as if it were pietie in the Temple and this may the more support them if their husbands bee vnkinde Secondly in the Lord that is so farre as they command in the Lord they must so loue their husbands as they cease not to loue God and so be subiect to them as they leaue not their subiection to God Their couenant with their husband no way inferres the breach of this couenant with God and thus it is principally heere meant Thus of the Wiues dutie The Husbands dutie followes in the 19. verse Husbands loue your Wiues and be not bitter vnto them Doctr In generall Husbands must be told their duties aswell as Wiues as they would haue them mend so they must mend themselues and as they would haue comfort by liuing with them so they must make conscience to practise their duty to them it is not the hauing of wiues or husbands that breedes contentment but the holy performance of duties mutually The duty of the Husband is propounded heere First by exhortation Husbands loue your Wiues Secondly by dehortation Be not bitter vnto them In the exhortation there is the persons exhorted Husbands the duty loue the persons to whom they owe it your Wiues Husbands This indefinite propounding of it shewes that all sorts of Husbands are bound to shew this dutie poore and rich learned and vnlearned yongue and old Loue Concerning the husbands dutie as it is heere expressed I consider sixe things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes. 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them study the whole Scriptures that while they seeke for directions to make them good husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts and haue it euer in their eies to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a married man Secondly spirituall loue as a Christian married man For the first the loue of the husband is to be shewed 4. waies 1 By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the Alehouse c. 2 By Chastitie and that first by auoiding vnfaithfulnesse to her bed not follow the strange woman This sinne of Whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prouer. 5.19 6.25 9. 17. Iob 31.7.8 c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3 By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the Family as she is fit for and faithfull in by giuing her imploiment according to her gifts Fourthly by not disgracing her before others but choosing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimony of her praises Prou. 31.28 4 By cheerishing her Ephes. 5.28 And this he performes
man 190.191.192 Twelue sorts of wrong zeale 194. Sixe things in true zeale 194. Foure sorts of men reproued about Physicke 195. Three rules for our practise concerning such as we suspect in profession 196. A religious familie is a little Church 197. Foure orders in the familie 197. Of reading the Scriptures 198. The profit of reading Scripture and the causes why many profit not 198. Painefull Preachers many times grow idle 199. How many waies men remember the bonds of others 202. Of the authoritie of the Postscript 202. CHAPTER IIII. VERSE I. Yee masters doe that which is iust and equall vnto your seruants knowing that yee haue also a master in heauen THis verse belongs vnto the doctrine of houshold gouernment and containes 1. the dutie of masters 2. the reason knowing c. In the dutie 1. the parties charged ye masters 2. the dutie required doe that which is iust and equall 3. the persons to whom it is to be performed vnto your seruants Masters All masters are charged without difference yea the wife as well as the husband by a Synechdoche the greatest as well as the meanest and the poorest must deale iustly as well as they that haue more meanes c. Doe that which is iust and equall Doctrine from the coherence That God that promiseth eternall things will prouide temporall things also In the former chapter God promised the reward of inheritance to seruants heere he takes order for their well being in the world charging masters to see that they be vsed iustly and equally Iust. Masters must doe iustly and shew it 1. generally by not requiring vniust things of them and by chusing such seruants as are iust into the familie lest by bringing in leud seruants the rest be infected For if it be a great iniustice to bring in an infectious seruant that hath the plague vpon his bodie and to appoint him to worke among the rest of his seruants that are free from the disease then it is much more vniust to bring in leud seruants that haue the plague sore of sinne running vpon them for the presence and counsell and example of leud sinners is of more power to infect a sound soule than is a plaguie man to poison the sound bodie of others 2. More particularly masters must doe that which is iust 1. to the soules 2. to the bodies of their seruants They must deale iustly with their soules by helping them to grace if it be possible but at least by bringing them to the publike meanes of grace and by priuate training of them vp in Gods feare by praier and instruction The iustice they owe vnto their body may be referred vnto three heads For either it concernes their maintenance and so they must giue them their portion of food conuenient for them or it concernes their wages and so they must giue the wages proportionable to their worke and that in due time and without defrauding them of any part of it or it concernes their punishment and so the iustice of the master must be shewed both in this that hee will punish their open disorders as also that he will doe it with instruction moderation and to profit them and the whole familie Equall Masters must not onely deale iustly but they must deale equally with their seruants And masters deale vnequally many waies 1 When they require inconuenient things for though the seruant must obey yet the master sinnes in requiring vnequall things 2 When they impose more worke than they haue strength to doe 3 When they turne them away when they are sicke for it is equall that as thou hast had their labour when they were well so thou shouldest keepe them when they are sicke 4 When they restraine them of libertie for their soules If thou haue the worke of their bodies it is equall that thou take care for their soules and if they serue thee six daies it is very equall thou shouldest proclaime libertie to them to doe Gods worke on the Sabbath day 5 When they restraine and with-hold their meat and wages 6 When they send them out of their seruice emptie after many yeares bondage and not prouide that they may haue some meanes to liue afterwards To conclude it is not equall for the master to heare euery word that men say of his seruants nor is it meet they should bring vp their seruants delicately nor yet that they should leaue their callings and the whole care of their businesse to their seruants but they ought diligently to know the state of the heards themselues Thus of the dutie The reason followes Knowing that yee haue also a master in heauen Heere are foure doctrines to be obserued 1 That there is no master but he is a seruant and therefore as hee would require his worke to be done by his seruant so hee should be carefull himselfe to doe Gods worke to whom he is a seruant 2 That Gods maiestie and mans authoritie may well stand together Christ and Caesar can well agree Mans gouernment in a familie and Gods gouernment in the world are not opposite one to the other 3 Ignorance of God and the accounts must be made to God is the cause of that securitie insolencie and crueltie that is in men That it is ill to vse seruants ill it will be required if they be wronged Thus of the reason Verse 2. Continue in praier and watch in the same with thankesgiuing In this verse with those that follow to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes matter of exhortation to verse 7. and matter of salutation verse 7. to the end The exhortation may be three waies considered 1 As it concernes praier ver 2.3.4 2 As it concernes wise conuersation ver 5. 3 And as it concernes godly communication ver 6. Concerning praier two things are to be obserued 1 How we must pray or the manner 2 For what or the matter In the manner three things are required 1. perseuerance 2. watchfulnesse 3. thankefulnesse ver 2. In the matter is further added 1. the persons for whom praying also for vs 2. the things for which that God may open c. ver 3.4 Continue in praier The doctrines implied in these words are foure 1 That our mortall condition is a condition of singular vanitie in that the best of Gods seruants are euer wanting something 2 That long praier of it selfe is not blame-worthie Christ continued all night in praier 3 That praier is of perpetuall vse in the life of a Christian. 4 That to pray by fits is not Gods ordinance neither that hee requires nor that he will accept The doctrine exprest in these words is threefold 1 That we must hold out and pray still and neuer giue ouer praier till we giue vp our soules into Gods hands 2 That we must pray vpon all occasions for health wealth successe in our calling preseruation of our estates the blessing of
Iohn 20.23 Mat. 18.18 How the Ministers fulfill the Word * 2 Tim. 4.8 a Iohn 15. 16 17. b Rom. 1.16 15.19 c Rom. 8.4 2 Cor. 2.14 1 Cor. 1.17 Gal. 3.1.3.5 d Luke 4.21 e Rom. 15.18 a 1 Tim. 3.16 b Rom. 16.25 c Ephes. 3.9 2 Tim. 1.9 d Col. 2.3 e Rom. 16.26 f 1 Cor. 2.7.14 Quest. Ans. g Esay 25.8 h Heb. 3.13 i 2 Cor. 4.3 Ephes. 6. Reuel 2. 2 Cor. 10.4 k Mat. 13. l 2 Tim. 1.10 Tit. 1.3 Quest. Ans. Vses m Esay 29.11 n Tit. 1.2.3 o 1 Cor. 4.1 p Tit. 1.1.3 Heb. 4.2 q Rom. 16.25.26 r Ier. 31.34 s 2 Cor. 3.16 t Reâ—el 3.18 u Reu. 4.1.3.4.5.6.12 x Mat. 13.11.12 y 1 Tim. 3.9 z 1 Cor. 4.1 * Mat. 13.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reuel 4.10 b Luke 20.25 c Rom. 12.2 d 1 Pet. 4.2 e 1 Tim. 1.17 f Mat. 13. 2 Cor. 4.4 g Iohn 8.35 Note q Rom. 1. 2. Obiect Sol. How the misterie is reuealed Quest. Ans. 1 Pet. 1.10 h 1 Pet. 1.10 Iohn 3. i Psal. 16.10 k Iob 15.15 l Math. 27 52. m Psal. 16.3 n Act. 26.18 o 1 Cor. 3 16.17 p Rom 16. q 1 Cor. 6.11 r 1 Cor. 1.2 Quest. Answ. The defects of the ciuill honest man a Psal. 25.14 b Gal. 3 23. c Psal. 85.8 d Rom. 1.17 e Math. 16.17 f Psal. 50. g Iam. 1.5 h Math. 11.25 i Mat. 15. k Psal. 39.9 l 2 Tim 1.10 Quest. What we must doe to keepe affection in the admiration of the word Answ. m Hose 4.11 Lukeâ—1 â—1 34 True knowledge is a rich knowledge n 1 Cor. 1.5 o Phil 3.9 p Iohn 17.3 q Reuel 3.17 Vses Vse 1. r Mat. 23.37 â—â— 39 s Hos. 4.1.2 2. t Reu. 5. v Esa. 1.10 x 1 Pet. 2.9 Nine Vses of the Doctrine of the calling of the Gentiles x Gen. 9.27 y Esa. 11.10 z Ier. 16.19 a Mich. 4.1 Zach. 8.20 b Esa. 12.3 c Rom. 11. d Esa. 2. e Esa. 55.1.4.8 f Rom. 4.24 Gal. 39 2. Christ the only true riches of the Christian g Iam. 2.5 h Rom. 2.4.5.6 i Ier. 9.24 k Iob 36.18.19 Luke 6.12 l Rom. 10.12 m 2 Cor. 13.5 n Gal. 2.20 o Ephes. 3.18 How Christ is conueyed into the faithfull p Rom. 8.32 Esa. 9.6 Iohn 17.6 q 2 Cor. 2.14 r Gal. 3.24 s Gal. 3.1 How wee may know that Christ is in our hearts t 2 Cor. 4.6 u 2 Cor. 3.18 x Rom. 8.5.7 y Math. 3.11 z 2 Cor. 10.5 x Gal. 4.6.7 a Rom. 5.9 2 Cor. 5.14 b Rom. 8.10 c 2 Cor. 3.17 Esa. 61.1.2 d Gal. 2.20 2 Cor. 13 14. e Hos. 14.6 Rom. 14.17 The benefits come by Christ dwelling in vs. f 2 Cor. 5.19 g 1 Cor. 1.30 h 2 Cor. 1.20.22 i 1 Cor. 1.6.7 k 2 Cor. 12.9 l 2 Cor. 1.5 m 1 Cor. 3.22.23 n Rom 8.34.35 o Rom. 6. â—3 p Gal 5.24 q 2 Cor. 5.16.17 r Ephes 4.22 s Ephes. 3.16 t Gal. 2 20 v Ephes. 3.18 x Rom. 10.12 y Rom. 8.35.37 z Mat. 12.29 * 1 Cor. 11.3 Seauen ill signes that Christ dwels not in a mans heart Vses Phil. 3.21 Col. 3.1.2 Rom. 5.3 2 Cor. 4.18 1 Pet. 4.13 Iam. 2.5 Rom. 15.7 The honour of Ministers The dutie of Ministers The reproofe of Ministers a Esa. 58.1 2 Tim. 3.17 Heb. 9.10 Act. 20 31. 1 Thes. 5.11 b Act. 17.3 c Math. 3.11 d 1 Cor. 10.11 e Esa. 11.3 Vses f Thes. 1.12 g Psal. 32.9 h Gen. 4.12 i Psal. 39.11 k Prou. 11.10 l Prou. 15.12 m Prou. 29.1 n 2 Chron. 36.11.16 What we must doe to profit by preaching o Iohn 14. p Psal. 25.9 q Psal. 119.26.118 2 Chron. 6.26.27.28.29.30 Why the word is called wisedome What it is to teach in all wisedome r Mat. 23. s 1 Cor. 1.17 t 1. Cor. 2.1 v Prou. 14.8.9.15.16 x 1 Cor. 3. y Prou. 10.5 z Prou. 13.20 * Phil. 1.10 a Ephes. 5.15 b Deut. 32.23 Iob 4. vlt. Quest. Answer We present our hearers to God in fine respects Vses c Luke 14.18.19 How we are perfect Quest. Answ. Twelue signes of a strong Christian. a 2 Tim. 4.1.2.3 1 Thes. 5.12 Quest. Answer The need of daily preaching b Psal. 107. c Psal. 119. Note the Apostles â—ffection in obseruing Gods prouidence in the successe of his labours It is God that workes in the ministery of the Word VERSE 1. FOr I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seen my person in the flesh Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Verse 4. And this I say least any should beguile you with inticing words Verse 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnesse of your faith in Christ. Verse 6. As ye haue therefore receiued CHRIST IESVS the LORD so walke ye in him Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickened together with him forgiuing you all your trespasses Verse 14 Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse Verse 15. And hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ. Verse 18 Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head whereof all the body furnished and