scourged with the like euill h Matth. 17.1 4. The constantest and surest medicine for railing is a holy continuance in godly conuersation for though for the present it seeme not to profit the railer yet in time to come it may i Phil. 2.15 I adde also Salomons rule namely with an angry countenance to driue away a backbiting tongue For that is many times the bellowes to kindle the fire of bitternesse and fierce speaking Filthy speaking This is an other of the wretched vices of the tongue Reasons against filthy speaking to be with all care and conscience auoided by a Christian And therefore the Apostle in the fifth to the Ephesians also aswell as here puts it into the Catalogue of euils he would most seriously disswade them from and out of that Chapter we may gather diuers reasons against it 1. Wee are deare vnto God and therefore should follow him as deare children Now of all things we neuer saw any colour of this in God Angrie speaking indeede is sometimes for our capacity giuen to God but neuer filthy speaking or any the least glimspe of it 2. Our loue should bee as Christs was Now his was to profit not to infect and it was pleasing to God not hated as this filth of wordes must needes be 3. It is a shame and vncomlinesse and dishonour to a Christian 4. If any would obiect it is but a small matter the Apostle would soone answer men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darknesse and it is a worke of darkenesse to speake filthily aswell as to doe filthily 6. If we be children of the light we should shew it by our fearefulnesse to speake or doe any thing that were vnpleasing to God And we should shew it by reproouing such filthinesse in others for such filth if it be not reproued is not regarded but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes and goodnes 7. Men are in some degree of a Lethargie that vse this sin 8. A Christian ought to walk exactly strictly precisely or circumspectly it is no more then he is bound to do to make conscience of the least filthy word aswell as of filthy actions and therein to take notice of Gods will And thus of the second vice of the tongue VERS 9. Lie not one to another seeing that yee haue put off the old man with his workes LIe not one to another This is the last vice in the Catalogue lying is giuen oftentimes to the dumbe creatures and so Images lie and teach lies and so the wonders of Antichrist are lying wonders a 2 Thes 2.11 But it is most vsually and properly ascribed to man and so he lies either in nature or in worke or in word In nature and so the Prophet Dauid saith men of high degree are a lie b Psal 62.9 In worke and so men lie either through hypocrisie or deceit Hypocrisie is lying whether it be in worship to God c Esay 59.13 or carriage towards men d Reuel 2.9 Deceit is lying and therefore the bread of deceit is called bread of lying Prouerb 20.17 But most properly a lie is in word and so there is a lie in doctrine when men teach falshood or apply truths to wrong persons or for wrong ends The Deuill is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so doe they in slaundering and flattering But most strictly lying is in the report of things vntrue in conuersing with men whether at home or abroad There are many reasons why a Christian should take heede of lying Reasons against lying First if we consider the cause of lying it is the Deuill hee is the father of lies e Ioh. 8.44 Secondly if we consider the nature of a lye it is most shamefull and hatefull and therefore the lyar denies his lie because he is ashamed to be taken with it And our Swaggerers hold the lie so disgracefull that they will reuenge it many times with bloud Riches cannot adde so much grace to a man as lying wil bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a lyar f And the Lord vseth to recken lying with the most monstrous sinnes to make vs the more to hate it as wee may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly g Reu. 21.8.22.15 on the contrarie to speake the truth is to shew righteousnesse h Pro. 12.17 A mouth without guile is a marke of Gods redeemed i Reuel 14.5 and the remnant of Israell as ingenerall they will doe no iniquitie so in speciall they will not speake lyes k Zeph. 13.3 Fourthly in the Epistle to the Ephesians the Apostle reasons thus Put away lying speake euery man truth to his neighbour for we are members one of an other l Eph. 4.25 It were most vnnaturall for the head to lie to the hand or one member to be false to another so vnnaturall is it for Christians to lie one to an other For they are or professe to be members one of an other Fiftly if wee consider the effects or consequents of lying for it makes vs abhominable to God as they that doe truely are Gods delight so lying lippes are abhomination to the Lord m Pro. 12.22 and a lyars tongue is one of the 7. abhominable things which Salomon reckoneth vp n Pro. 6.17 The law also is giuen to lyars among the rest as the Apostle to Timothie affirmes o 1 Tim. 1.10 It is one of the sinnes that brings vpon a mans soule and body the forfeiture of the law If lying bee not restrained in time thou maist get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it and that will both increase thy sinne and the guilt of it Besides thou wilt loose thy credit so that thou wilt hardly be beleeued if thou speake the truth Sixtly know that God will enter into iudgement with all lyars p Hosea 4.2 sometimes by ordinarie iudgements sometimes by extraordinarie as he did with Ananiah and Saphirah q Act. 5. Now the holy Ghost saith he that speaketh lies shall not escape r Pro. 19.5 but God will destroy them that speake leasings Å¿ Psal 5.6 or if wee could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies t Reuel 22.15 Vse The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in
the Colossians THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in the first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10.11 The Doctrine of Faith he expresseth two waies first by Proposition secondly by Exhortatiom In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation to the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perswades and disswades he perswades by many strong and moouing Reasons to an holy endeauour to continue and perseuere with all Christian firmenesse of resolution in the Faith and Hope was alreadie begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the False Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. verse 8. then secondly hee confirmes it by diuers reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophie vers 18.19 and against Traditions verse 20. and so to the end of that Chapter Thus of the second part Thirdly 3 The Precepts of life in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contained in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands vers 19. of Children vers 20. of Parents vers 21. of Seruants vers 22.23.24.25 and of Masters Chap. 4. vers 1. The Epilogue or Conclusion 4 The Epilogue containes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first hee makes entrance by a narration of his care to know their estate and to informe them of his To which purpose hee sendeth and praiseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required of them Of the first sort hee signifies the Salutations of six men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne either the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17 And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analysis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proame is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contained in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the forme of the Salutation it selfe The Persons saluting are two the Author of the Epistle Verse 1.2 and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and oommend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplified by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are described first by the place of their abode and so they are the Citizens and inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The forme of the Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord Iesus Christ Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them Verse 3. and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what he did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwaies that is constantly from day to day Verse 4.5 Now in the Verses that follow he expounds and opens
not doubt to pronounce that this person thus prising remission of sinnes at this rate that hee would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst Math. 5.6 Reuel 21.6 Psal 10.17 I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ So that if wee would try our Faith we must examine what knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Faith is described before for all the former parts of faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19.20.21 and this faith may be attained vnto by all sorts of the seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer The Benefits come by faith And that we may be affected with an holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue rankes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse What Faith deliuereth vs from John 12.46 Isay 25.8 Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes wee are not now vnder the Law Rom. 6. but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Iohn 3.16 Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole Tit. 1.13 Heb. 10.39 or healthfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare either time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Ephes 6.16
might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to entreat in the next Chapter Now if this Doctrine bee true as it is most true then Apocryphe Scripture Councels Fathers and Princes Lawes doe not binde further then they are agreeable to Gods will and therefore much lesse Popes Decrees Traditions and humane Inuentions Thus of the Obiect of Knowledge In the next place it is described by the parts of it The differences betweene Wisedome and Vnderstanding in the next words In all wisedome and spirituall Vnderstanding Where the Apostle shewes that sauing Knowledge hath two parts viz. Vnderstanding and Wisedome Concerning the difference betweene the two originall words in this place rendered Wisedome and Vnderstanding there is a great stirre amongst Interpreters Some say that the one proceedeth out of the principles of the Law of Nature and the other out of the principles of Faith Some take the one to be a knowledge concerning the end the other of things that are for the end Some thinke by Vnderstanding is meant apprehension and by Wisedome is meant Iudgement or dijudication Some thinke that Synesis rendered Vnderstanding receiueth the will of God in the whole and that Sophia Wisedome conceiueth it in the parts and with weighing of all circumstances by the first they consider what is lawfull and by the second what is expedient Some say that the one of them conceiueth the obiect of felicitie the other the meanes by which men attaine it Some thinke they differ thus that the one vnderstands of God absolutely by Scripture as he is and the other considers of God by relation or comparison with the creatures by experience as hee is tasted to be good but the plainest and soundest difference is this that Vnderstanding is contemplatiue knowledge but Wisedome is actiue knowledge the one giues rules for practise the other for Iudgement and Contemplation But before I consider of them apart I obserue two generall Doctrines First that sauing Knowledge and Wisedome is not naturall Two generall Doctrines but from aboue and had onely by CHRIST here it followes Faith and Loue it is wrought by the power of the Gospell it is prayed for and lastly it is plainely said to be spirituall See more Iames 3.17 1 Cor. 2.14 2 Cor. 1.30 Tit. 3.3 and it may serue for many vses First it should inforce vs to labour to become spirituall men as wee would desire to haue any thing to doe with the knowledge of Gods will Vses for if wee be not more then naturall men it is certaine wee know not the things of God Be sure therefore thou be no naturall man Quest How may a naturall man bee knowne How a natural man may be knowne Ans Hee is a naturall man First that hath in him onely the spirit of the world 1 Cor. 2.12 Secondly that knowes not that wisedome of God that is in a mysterie that is his Reconciliation and Saluation by Christ 1 Cor 2.7.10.14 Thirdly that loues not God Vers 9. as they doe not that loue not the word people and way of God Fourthly that knowes not the things giuen of God by the Spirit Vers 12. Fiftly that accounts spirituall things foolish things and religious courses foolish courses Vers 14. Sixtly that hates sinceritie and walkes after his owne lusts Iud. 19.18 And it is worthy to be noted that the Apostle Who make the Schisme in the Church when he fore-tels of these wicked loose persons and prophane men liuing in the Church he saith they make Sects and it is most sure that not onely Heretikes and false-Teachers that draw men out of the bosome of the Church to diuide them from our Assemblies but euen wicked men that wallow in sinne make Sects and Schisme and diuision in the Church though they otherwise come to the Word and Sacraments as the people of God doe for the Word is seldome effectuall in the working of it in any place but wee may finde the Diuell stirring vp carnall and naturall men that striue by all meanes to pursue such as desire to feare God lading them with reproaches and blowing abroad slanders and wilfully both disgracing them and shunning their presence and when they haue done call them Sectaries and other Hereticall names them I say that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men liue in peace by them but though men are deceiued God will not be mocked these are the men that God meanes to indite for making of Sects in the Church as well as Heretikes Secondly seeing true Wisedome is from aboue it should worke in vs a dislike both of hellish wisedome and earthly wisedome Diuelish wisedome 1 Cor 2 8. Exod 1.10 by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ or that that was in Pharaoh who counts it to deale wisely to oppresse Gods people It is diuellish wisedome to bee cunning or artificiall in hiding the practise of sinne it is diuellish wisedome to haue skill in defending sinne It is diuellish wisedome that is vsed in the refining of sinne as for example drinking of healths began to grow to that detested head and was accompanied with that filthy villany and abhomination in respect of the excesse of it that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse now the Diuell not willing to loose his homage and sacrifice inspires some men to bring in a libertie to drinke in lesse glasses and with allowance of choyse of drinkes or Wines and now the sinne is refined it goes currant Earthly wisedome Earthly wisedome is of two kindes for either it is a skill to get goods or else it is humane learning and policie both allowable in themselues but neither to be too much liked or trusted to for as for the skill to get riches What would it profit a man to winne the whole world and loose his owne soule and the praise of humane wit learning policie c. is much curbed by certaine terrible places of Scripture The conceit of this wisdome makes the Crosse of Christ of none effect a 1 Cor 1 18. and a man may haue a great measure of it and be famous and yet be without God without Christ and without the couenants of promise and without hope in the world b Ephes 1.12 for not many noble nor many wise hath God chosen c 1 Cor 1.26.27 Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men d Math 11.27 and sets himselfe of purpose to stayne their pride to destroy their wisedome and to infatuate their counsels Where is the Scribe learned in the Scripture where is the Disputer of this world skilfull in humane learning and policie e 1 Cor 1.19 2.6 Hath not God to vexe the very hearts of these men
vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Quest Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. Ans No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues b 1 Cor 10. the Pharisees were baptised with Iohns Baptisme yet in great danger of wrath to come c Math 3. Fiue sorts of men not made fit There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioyned so as indeede they care for the doctrine of no Church and thus Atheist and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they bee members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Polititians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the rest and thus the common Protestant of all estates and degrees they thinke if they come to the Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it bee vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen Wee are made fit by Redemption by vocation by Adoption by Iustification by Sanctification and by Glorification for each of these addes something to our sufficiencie The Vse is to teach vs to magnifie Gods exceeding mercy that doth not onely giue vs heauen but make vs fit for Heauen The greatest King in the world Note if hee set his loue vpon a base slaue or vassall well hee may giue him an Earledome or great Office but he cannot giue him fitnesse for his place and gifts to execute it hee may change his estate but he cannot change his nature But God doth not onely giue a Kingdome to his Seruants but hee endues them with royall inclinations desires and behauiour The Rhemists vpon this place note that wee deserue saluation condignely but wee neede not answere them for Thomas Aquinas the ordinary Glosse and Cardinall Caietan vpon this place crosse them Aquinas saith thus Dixerunt aliqui Deus dâ—t dignis gratiam c. Some haue said God giues grace to the worthy but not to the vnworthy but the Apostle excludes this because whatsoeuer worthinesse thou hast God hath wrought it in thee and to this end alledgeth 2 Cor 3. We are not sufficient of our selues to thinke a good thought The Glosse thus Hee makes vs worthy not in the Law but in Light that is through God who is light of light by whose grace we are inlightened Caietan thus worthy that is fit by lot that is onely by Gods gift Note onely by Gods gift the Papist saith To be partakers of the inheritance of the Saints in light or as it is in the originall verbatim Vnto the part of the lot of the Saints in light The lot of the Saints is by some taken for the sufferings of the Saints by others for their happinesse as it is had in this life in the right or inchoation of it by others for heauen and that as it is held by true title here in this world so I take it here How the lottery of Canaan shadowes out our inheritance in heauen The word lot leadeth vs by allusion to Canaan and the diuision thereof and the comparison holdeth in many things As none had right to the Land of Canaan but Israelites so none haue right to heauen but the Saints and as Canaan was furnished with buildings and all commodities but not by the Israelites d Deut 8.7 c. c. so Heauen was prepared of old before the Saints entred it e Math 25. The builder and maker of it was not the Saints but God f 2 Cor 5. And as the Canaanites were throwne out that Israell might enter so the Diuels were throwne out of Heauen that the Saints might enter And as without a Ioshua though there were a Land there would be no lot so without a Iesus though there were a heauen there would be no inheritance and though the Land were giuen by lot yet it must not bee possessed without a Combat they must first fight and then inherit so must Heauen suffer violence and before it be had wee must wrestle with Principalities and Powers and as all their lots were knowne to Ioshua so euery Christian in his standing is knowne to Christ as Ioshua had what hee asked g Iosh 19.50 so our Ioshua obtaines what hee askes though hee aske the ends of the earth h Psal 2. And as the comparison hath those things for information so may diuers instructions be gathered from hence also and first if wee would haue any lot in Heauen wee must be sure wee be true Israelites
doing or to be done as the reclayming of the world by the euerlasting Gospell the downefall of Antichrist and the gathering of the Iewes These things haue beene promised in the word and haue are and shall be wonderfully fulfilled by the ministry of Preachers The ordinary are fulfilled in the Church at all times and thus the Word is fulfilled in the elect and in the reprobate In the elect Ministers fulfill the Word 1. In conuerting those by the word which were fore-ordained of God b Rom 1 16. 15.19 2. In conueying Christ to their soules so as the word is not a bare history of the merit and grace of Christ but is fulfilled in the application of Christ c Rom. 8.4 2 Cor 2.14 1 Cor. 1.17 Gal 3 1 3 5. 3. By diuiding the word amongst them as the food of their soules to preserue them 4. By the application of the Promises which are effectually in the Ministery fulfilled in the hearts of the hearers d Luke 4 21. Lastly in causing the Elect to fulfill the Word both in obeying the Word e Rom. 15.18 and in perseuering in the doctrine to the end In the Reprobate they fulfill the Word 1. In hardening them 2 Cor. 2.15 2. By making them inexcusable by illumination 3. In occasioning many sinnes through their owne wilfull corruption Rom. 7.8 4. In slaying them or by sentence cutting them off Esay 11.3 Mat. 16 16. 2 Cor. 10.6 The Vse of all this is 1. To shew the necessitie of continuall preaching seeing by it the word must be fulfilled many are still to be conuerted and all to be comforted directed strengthened reproued c. 2. To iustifie the continuall trauaile of faithfull Ministers that will neuer giue ouer to exhort reproue conuince c. They are enioyned to see the word of God fulfilled and therefore no wonder though they will not let men rest in their sinne and securitie 3. To teach vs in all temptations or afflictions to run to the word preached for thereby God will certainely performe all needfull consolation or direction or humiliation 4 To informe Ministers that they must adde indefatigable paines since so much is to be fulfilled by them 5. To admonish stubborne sinners to take heed of prouoking God for if the word may not be fulfilled in their saluation it shall be fulfilled in their induration Verse 26. Which is the Mysterie hid since the world beganne and from all ages but now is made manifest to his Saints THese words are the fourth generall Reason taken from the excellencie of the Gospell which is here described in foure things 1. By the nature of it a Mysterie 2. By the antiquity of it since the world beganne or from ages and generations 3. By the time of the full reuelation of it viz. Now in the new world by Christ 4. By the persons to whom it is reuealed viz. the Saints The Mysterie The Gospell is a great Mysterie a 1 Tim 3 16. a â—idden Mysterie b Rom. 16.25 hidden in God c Ephes 3.9 2 Tim 1.9 because it was a secret in the purpose and grace of the Father before the world began Hidden in Christ because hee was that store-house in which the Father laid vp all his treasures d Col. 2.3 that concerne mans life and immortalitie and because he was the meâ—itorious caâ—â—â— of all our happines Hiâ—â—â—â— in the Word e Rom 16.26 because the Scriptures of the Prophets and Apostles are the sacred fountaines of knowledge and originals from the bowelâ— of which flow the comforts of the Gospell to the Church Hidden also in the darke shadowes of the Ceremoniall Law Hidden from Adam himselfe in Paradise so long as he acknowledged his happines by the Couenant of workes Hidden from the Gentiles many hundred yeares while they serued dumbe Idols and had not the Sunne of righteousnesse shining among them Hidden from the Iewes in part and comparatiuely because in a manner all the Iewes were ignorant of the manner of Christs Kingdome and of the calling of the Gentiles and such like comparatiuely in respect of vs they had the light of a Candle but we haue the light of the Sunne and therefore Iohn is said to be least in the Kingdome of God Hidden from the naturall man still who cannot perceiue the spirituall things of God f 1 Cor 2 7 14 no though otherwise he abound with wit and learning Hidden also from the very faithfull comparatiuely in respect of what they shall know in the kingdome of glory and in respect of the differences of degrees among themselues now Quest But why is the doctrine of mans happinesse so obscure to many Quest euen in the Church in these dayes Answ Ans Man is by nature couered with the vaile of originall blindnesse g Esay 25.8 and besides hee is bewitched with the deceitfulnesse of his actuall sinnes h Heb 3 13. the God of this world with his wiles and subtilties his deepenesse and his methodes blindeth many thousands to their destruction that he may hide the Gospell from them i 2 Cor 4 3. Ephes 6. Reuel 2. 2 Cor. 10.4 Also euill thoughts nursed and fortified as thicke clouds hide the light from diuers to some in iudgement Christ speakes in Parables k Math 13. others shall neuer haue the light was offered because they vsed not the light they had The enuious man in many places sowes the tares of corrupt doctrine And vnto many congregations for want of sincere preaching Immortalitie and life is not yet brought vnto light l 2 Tim 1 10. T it 1.3 besides the transplendencie of the doctrine it selfe is such as exceedes the capacity of the most Quest But how comes it that euen the godly themselues in all places Quest attaine to so small a measure of knowledge in the Gospell Ans Ans There are remnants of naturall blindnesse euen in the best and the sinne that hangs on so fast is not without pollution and an obscuring propertie Faith also that should haue principall vse in conueying this light is not without some mixtures of doubts and other drosse Affections are not without their fumes which becloud the vnderstanding sometimes they want the meanes sometimes they are negligent in the vse of them and to see perfectly is the onely priuiledge of the new Ierusalem that is aboue The Vses Vses are for reproofe for Information for Instruction and for Consolation First it reproues the horrible prophanenesse of those that so securely contemne the Gospell so sacred a Mysterie and fearefull is the curse with which God doth auenge the quarrell of his word euen this that vnto these men the Scriptures both read and preached are a sealed Booke m Esay 29.11 And is the Gospell a Mysterie then singular is their dotage and madnesse that say they know as much as any of them all can teach them Secondly wee may hereby bee informed concerning the
of the chapter HItherto of the exhortation From this verse to the end of this chapter is contained the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to vers 16. 3. He concludes against the things from which he dehorts and that seuerally from vers 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions i. obseruations and externall rites and vaine superstitions concerning either ordinary life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessary vpon the consciences of men 3. From the elements of the world i. from the ceremonies of Moses now abrogated and so from Judaisme In generall wee see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poison and yet cannot abide to receiue any antidote Againe from the coherence wee may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as wee grow settled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When we finde these caueats in the Scripture we must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuices more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to leade away bond and captiue or as here to spoile it is so to seduce or to carry away as a spoile for the matter expressed in this word wee may note 1. That a Christian stands in danger of a combat and if hee looke not to himselfe may be spoiled and carried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts a Matth. 13. 2. That had those things taken away that sometimes they had in spirituall things b Matth. 13. 3. That lost their first loue c Reuel 2. 4. That lost the kingdome of God in losing the meanes of the kingdome d Matth. 21. 5. That lost what they had wrought e 2 Joh. 10. 6. That lost the presence of God f Hos 5 vlt. 7. That lost vprightnesse and sinceritie 8. That lost the taste of the powers of the life to come g Heb. 6. 9. That lost the ioyes of their saluation h Psal 51. And lastly much more theirs that lose their crowne i Reuel 3.11 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You. This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Deuill can fetch booties euen out of the Temple of Christ 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke theirs not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the Popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and libertie on earth to winne Proselytes to their religion There haue alwayes beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophie This is the first kinde of corruption here condemned Quest Answ But is Philosophie naught and here reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that vaine deceit may be here added interpretatiuely it explaines the sense Quest Answ How Philosophie becomes vaine deceit But how became Philosophie to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth deuillish things as the Philosophie of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternitie or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinary course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God whereas it is true of the second cause only So the second is brought against the resurrection whereas it is true only in
the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessary to saluation and imposed as meet to be ioyned with the Gospell Philosophie may yet be vsed so as she be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble her selfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie When men are corrupted by philosophie and that diuers wayes 1. If men vse any part of philosophie that is deuillish as too many doe 2. If men neglect the studie of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers Wee may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth The diuers acceptation of the word Tradition Thus of Philosophie After the traditions of men The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarkes before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawne but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlinesse A distinction about tradition and are therefore Apostolicall and to be obserued as all the doctrines of the word and the publike assemblies of praier and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the Feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further pietie but are either light or vnnecessary or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes Traditions in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the Elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuitie the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the Law by word of mouth this Law by word of mouth is the Cabalisticall Theologie Cabalisticall Diuinitie a Diuinitie so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare Matth. 15. The traditions in the Churches of the Gentiles Traditions in the Churches of the Gentiles may be considered two wayes 1. As they were in the times of the Primitiue Church 2. As they were in the times after vnder Antichrist In the Primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The signe of the Crosse to pray towards the East the anointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcists Ostiaries c. Holidaies to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer Quest Answ 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decencie or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers Traditions in the times of the Fathers in the primitiue Church did not alwayes signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeeres that were directly impious as the Inuocation of Saints and Images 4. Some other things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Monkes 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuitie and vnconstancie of iudgement sometimes to please the people approuing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well be denied but that the libertie taken in the Primitiue times to bring in traditions opened a doore to Antichrist Traditions in Poperie Now concerning the traditions in Popery vnder Antichrist their doctrine is abominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authoritie with Scripture And those traditions they would thus exalt Scriptures against traditions are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions wee may
profitably record in our memories these Scriptures Deut. 12.32 Reuelat. 22.18 Matth. 15. 1 Pet. 1.18 Galath 1.9 Isay 8.20 2 Tim. 3.16 Ier. 19.5 Col. 1.28 Luk. 16.29 1 Cor. 1.5.6.7 Ob. 1 Ob. But our Sauiour told his Disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when he is come shall leade you into all truth a Ioh. 16.12.13 Ergo it seemes there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. Sol. This may be vnderstood of the gifts of the Apostles and of the effects thereof and not of doctrine for of doctrine hee had said in the chapter before All things that I haue heard of my Father I haue made knowne vnto you b Ioh. 15.15 2. If it were vnderstood of doctrine yet he doth not promise to leade them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter He shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you c Ioh. 14.26 3. Be it he had not reuealed all as yet what did hee therefore neuer reueale it Why the very text is against it for he said I haue yet many things to say vnto you d Ioh. 16.12 therefore he did say them namely after his resurrection e Act. 2.3 4. Let it be noted that he saith ye cannot beare them now the things he had to say they could not then beare why should wee thinke that they could not then beare these graue traditions as the anointing and Christening of bels and such like Lastly let them proue it to vs that those toyes are the things Christ promised to reueale and then they say somewhat Ob. 2 Ob. But in the 20. of Iohn he saith f Joh. 21. vlt. 20.30 There were many things which were not written which Iesus did Sol. Answ Hee saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needfull to faith and eternall life is written 2. Hee saith there were other things not written hee saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. 3 Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those that were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1. If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 8. Wayes any tradition grovves euill 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they be equalled with the Law of God or the weightie things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world he meaneth the lawes of Moses What hee meanes by rudiments especially concerning meats washings holidayes garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke Why called rudiments because the Iewes and false Apostles held them as needfull as the foure elements of the world or else because in their first institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be saued but it is most likely they are called so by a Grammaticall relation to the Abcedaries that as little children beginne at the Alphabet and so goe on to higher studies so did the Lord giue those lawes as the A. B. C. of the Iewes to be their Paedagogie in the infancie of the Church Now they might be said to be of the world Why of the world because they were externall rites and subiect to the sight and sense and because they consisted of a glory that was more worldly then spirituall and because worldly men doe most stand vpon that which is externall T is the drift of the Apostle to disswade from the obseruation of those rites because now the Law of Moses was abrogated Abrogation is a plausible doctrine in popular estates Proclamation concerning immunities from tributes and taxations or concerning Isonomie that is indifferent libertie for all to be competitors for honors or free for profits of a common-wealth those were wont to be wonderfull gratefull to the multitude and such is the doctrine of abrogation in Diuinitie yet because it may be abused by Epicures it is to be more carefully opened The Law may be said to be abrogated diuers wayes The law abrogated 4. wayes 1. When it is antiquated or obsolete so as men are neither bound to dutie nor punishment and thus the ceremonies are abrogated 2. When the punishment is changed onely the obedience still remaining in force as in the law of stealth 3. It is abrogated to the guiltie when the punishment is transferred on another so as the law cannot exercise herforce vpon the guiltie person 4. It is abrogated when it is weakened and eneruated by transgressors to breake the Law is to loose or dissolue the Law thus wicked men by their liues abrogate it Quest But is the whole Law of Moses abrogated Answ No for though Moses be said to giue place to Christ that doth not import a change of the Law but of the Law-giuer Moses gaue three kindes of Lawes Morall Iudiciall Ceremoniall For the Morall Law it may in some sort be said to be abrogated How the morall law is abrogated Rom. 8.1.2 as 1. In respect of the curse and malediction as it did worke anger and made execrable for so there is no condemnation to them which are in Christ Iesus in as much as the law of the spirit of life hath freed them from the law of sinne and death Rom. 6.14 2. In respect of the inexorable rigour and perfection of it for wee are not now vnder the law but vnder grace 3. In some sense it is abrogated in respect of iustification for now it is no more required of the godly that they should seeke iustification by the
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
it then be said to be put away Answ Sinne is put away first if it reigne not not hold a constant dominion ouer vs it may be put away euen when it leads vs captiue if it be an vnwilling captiuitie if the power of it seeme vnto vs as a most base seruitude It is put away if men take no care to fulfill the lusts of it Secondly if there bee a constant cumbat in some degree against it if we finde a striuing and constant fighting against the corruptions of our nature if we pray against it iudge our selues for it and mourne ouer it with an vnfeined desire to forsake it this desire to be put off is one true degree of forsaking of sinne Sinne is put off fiue waies That this may yet be better vnderstood we must know that sinne is put off fiue waies euen in this life 1. Sacramentally in the signe couenant and seale that is in baptisme 2. In the guilt of it though not in the act of it thus God puts off by not imputing 3. In act too by inchoation though not perfectly 4. Perfectly though not in vs yet in Christ our head it is already put away in his person though not in ours 5. It is put away in hope in that we do by hope waite for an absolute and full redemption from all sinne and miserie Thus of the forme of this circumcision the efficient cause followes By the circumcision of Christ There is a twofold circumcision of Christ A twofold circumcision of Christ First that which he suffered in himselfe Secondly that which he works in vs the vertue of the first is a great cause of the second Quest But why was Christ circumcised Why Christ was circumcised seeing there was no cause of circumcision in Christ for nothing could be signified by it seeing he was the Messias himselfe perfect God and man nor was there any impuritie in him the amputation whereof should thereby be signified he was a Lambe without spot a high Priest separate from sinners the couenant of the promised seede was in him fulfilled and he came to abolish circumcision and lastly t is he that circumciseth the hearts of others Answ 1. Christ was circumcised thereby to shew himselfe to be true man 2. Thereby to honour the institution of circumcision as he had done other parts of the Law 3. That the Iewes might not cauill and say they would not receiue an vncircumcised Christ 4. To commend the vertue of obedience by his example 5. That he might beare the burthens of them that being vnder the law were not able to beare the burthens of the law God by this signe as by an initiating rite did subiect him to the law he hereby professing himselfe a seruant to the Law to make vs free 6. Hee was circumcised and baptized to signifie his vnion with both Churches both of the old and new Testament and that he came of twaine to make one 7. To ratifie and sanctifie the circumcision of the Fathers as his baptisme now sanctifieth ours 8. To signifie the cleansing of our nature especially by bearing of the imputation of our impurities 9. He did in his circumcision begin to satisfie God by those first fruits of his bloud it was as an earnest or pledge of his bloud to be more plentifully powred out it was a part of his humiliation and of the price of our sinnes Lastly he was circumcised that our hearts by the vertue of it might be circumcised for as his death killeth sinne in vs and his resurrection raiseth vs vp to newnesse of life so doth his circumcision circumcise our hearts Hence we may gather comfort against the difficulties of mortification for Christ will be pleased to deriue vertue from his owne circumcision yea it is a pledge to assure vs that as certainly as he was circumcised himselfe so he will see to it that our hearts be circumcised if we will cast our selues vpon him and by faith come vnto him there is no sinne so linked but in Christ we may haue some deliuerance from it On the other side it shewes the miserie of all such as liue in the loue of their sinnes and minde not mortification this shewes they are not in Christ yet for they cannot be in Christ except they be circumcised Lastly it may serue for instruction at once to all that hope for freedom in Iesus Christ to shew the proofe of their interest by their circumcision spiritually and to speake distinctly of it we must vnderstand that the Lord that requires this circumcision of vs extends his precept both to the heart * Jerem. 4.4 and the eares x Ierem. 6.10 7.51 and the tongue and contrariwise complaineth of vncircumcised both heart and eares and lips y Exod. 6. The sinnes in the heart to be circumcised Sinnes in the eares to be circumcised Sinnes in the tongue to be circumcised in the heart we must especially looke to the circumcision or mortification 1. of ignorance 2. of wicked thought 3. immoderate care 4. prophanenes in Gods seruice in a wretched securitie or a neglect of inward worship 5. disordered affections as lust anger suspition 6. discontent with our estate 7. vnbeleefe Now for our eares they must be circumcised 1. in the vnpreparednes or want of attention in hearing the word 2. in receiuing tales 3. incommunicating with the sinnes of others by a willing hearing of their wickednesse Lastly looke to the circumcision of the tongue and that in the care to auoide 1. the polluting of Gods name either by swearing or blasphemie 2. rash censuring 3. rotten speech 4. lying 5. bitter and furious words and the spirit of contradiction 6. flattery 7. tale-bearing 8. idle and vaine words And thus much now of the spirituall circumcision and of the 11. verse VERS 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him from the dead IN the former verse the Apostle hath laid downe the first reason directed it principally against Iudaisme we haue spirituall circumcision in Christ and therefore we neede not carnall circumcision and so by consequent none of the ceremoniall law Now in this verse he meeteth with obiections Ob 1. The reason seemeth not to follow they were spiritually circumcised therefore needed not the outward for so was Abraham yet he receiued outward circumcision Answ The reason is of no force now in the new Testament because Christ hath appointed another sacrament in stead of it for we are buried with Christ by baptisme Ob 2. But was not Circumcision a more liuely signe Answ It was not which he sheweth to be true both in respect of mortification and in respect of viuification baptisme liuely representing and sealing vnto both Quest But haue all that are baptised these things signified by baptisme Answ They are offered to all but they are inioyed onely by such as haue faith in
and as a free gift of his grace to send them the newes of their pardon the word rendred trespasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsually is vnderstood of actuall sins But yet we must not thinke that originall sin is not forgiuen for either it is a Synecdoche and so one sort of sinnes is named in steede of all or else he speakes according to the feeling of many of the godly who euen after forgiuenes are maruellously troubled with the flesh and the wicked proanesse to daily sinnes But for the matter it selfe we may here note 1. That God doth certainly forgiue men their sinnes when he giues them repentance and conuerts them by his word 2. That where God forgiues our sinnes he heales our natures too therefore quickning and forgiuing are here ioyned together and herein Gods pardons differs from all the pardons of Kings Men may forgiue the treason or fellony but they cannot giue a nature that will offend no more but now if God forgiue a man he will certainely giue his good spirit to mend his nature and cleanse him from his sin 3. That howsoeuer iustification go before sanctification yet it is sanctification first appeares therefore quickning first named 4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes 5. That if we were vsed according to our deserts God must neuer forgiue vs it is his free grace The vse of all may be first for great reproofe of the generall carelessenes of the most men that will take no paines at all to get the pardon of their sinnes but wholly neglect the seeking of the assurance of it Now this monstrous neglect of so admirable a benefit comes first from ignorance men know not their wofull miserie in respect of their sinnes 2. From the hardnes of mans heart and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan and by the example of the carelesse multitude and by the entertainement of false opinions about it as that it need not be sought or cannot be knowne or hereafter will be time inough to inquire or else men are conceited in false acquitances either they rest in this that Christ died for them or that God makes promises of forgiuenesse in Scripture or that their ciuill course of life or their works of mercie or piety will make God amends c. Againe this neglect ariseth from the forgetfulnesse of mans latter end if men knew the time of the day of the Lord they would get their pardon confirmed if it were possible least it should come vpon them vnawares Lastly this comes from the loue of sinne men are loath to leaue their sinnes and therefore not carefull to seeke forgiuenesse of them 2. Here is a confutation of merit of workes for if we pay the debt then it is not forgiuen vs and if it be forgiuen vs then certainely we pay it not be sides the word notes that it is freely done as hath been shewed before 3. Shall we not be stirred vp to seeke forgiuenes of sinnes Quest What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes What wee must doe to obtaine forgiuenesse of sinnes Answ 1. Thou must forgiue men their trespasses q Math. 6 16. 2. Thou must acknowledge thy sinnes r 1 Ioh. 1.9 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes ſ Iam 5.16 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins t Math. 26. 5. Thou must bewaile thy sinnes u Zach. 12.12.13 13.1 and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ till those vnspeakable ioyes of the holy Ghost fall vpon thee and seale thee vp vnto the day of redemption And thus farre of the thirtenth verse VERS 14. Blotting out the hand-writing of ordinances that was against vs which was contrarie to vs and tooke it out of the way nailing it to his crosse THis verse and the next containe the seuenth reason of the dehortation it is laid down in this verse and amplified in the next The argument may stand thus If the ceremonies were a Chyrographe or hand-writing against vs when they were in force and if now Christ haue cancelled that writing then we ought not to vse them againe but such they were for they were a hand-writing against vs and Christ hath remoued them by fastening them vpon the crosse therefore we ought not to reuiue them againe or thus if the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfully to be of force againe Hand-writing This hand-writing is by diuers diuersly referred for some thinke it is to be referred to the couenant with Adam all mankinde in him was bound to God this obligation he brake and so the forfeiture lay still vpon our neckes till Christ paid the debt and cancelled the obligation Some referre it to the law of Moses in generall and say the people did binde themselues vnto it Exod. 14. by the rites there vsed This bond was forfeited by the Iewes and lay vpon them Some referre it to the morrall law in speciall and therein we did enter into bond which was called the couenant of works the rigor and curse of this law lieth vpon all mankinde and when God sues out this bond men are carried to prison euen to the prison of hell Some referre it to the conscience of men and say that an euill conscience is a Chyrographe a bill of debt and it accuseth by ordinances that is it taketh conclusions from the law of God to arrest or condemne the sinner But most vsually it is referred to the ceremoniall law by some of them men did enter into bond as by circumcision so faith the Apostle he that is circumcised is bound to keepe the whole law Gal. 5.5 By others of them men made bils of debt circumcision confesseth corruption of nature by propagation The washings were open confessions of the foulenes of our liues x in the sacrifices men subscribed to their owne death and damnation for they confessed they had deserued to die in steed of the beast The words may be true of all but most principally of the ceremoniall law In generall he here intreateth of deliuerance from the ceremonies of Moses then two things may in particular be noted 1. What the ceremonies were in themselues 2. The manner or meanes how the Church was discharged of them For the first if we require what they were They were 1. for honor ordinances of God 2. for vse hand-writings 3. for effect they were against vs or contrarie to vs. Ordinances Some read for ordinances some read by ordinances some with ordinances and some of ordinances They that read for ordinances say the hand-writing was for ordinances that is either in fauor of the decrees that
were against vs or for the better assuring of the keeping of the ordinances it was by ordinances viz euangelicall for they say the decrees of Christ did euacuate the lawes of Moses They that read with ordinances say that the hand-writing was the debt of death which Christ tooke away with the ordinance that is the externall rites and rudiments of Moses But I thinke the sense is cleare as it is here rendred of ordinances And so the point to be obserued is that the ceremonies imposed vpon the Iewes were Gods ordinances which may shew vs that God did take vpon him the right to binde the conscience of men by ceremonies 2. Seeing Christians are freed from them by God himselfe therefore the Apostle would haue them stand to their libertie 3. This should exalt the praise of the morrall law if they were bound to obserue the very ceremonies because they were Gods ordinances then much more should wee bee carefull to keepe the morrall Hand-writings This word notes their vse because men are by nature wonderfull slow to acknowledge their misery therefore the Lord in all ages did driue men vnder their hands as it were openly to make profession of their owne sin guiltinesse and fall that so Gods iustice might be cleared Therfore were the sacrifices required presently after the fall and baptisme now is of like nature to shew vs our naturall vncleannesse that need to be washed Against vs In effect they were against vs. The ceremonies were against vs that is against the Iewes 4. waieas 1. As they were bills of debt 2. As they told the longing wife that her husband was long after to come 3. As they proclaimed God infinitely hating sinne so as he must haue attonement in bloud and that daily 4. As they were transgressed in respect of the right manner of obseruing them Now though these ceremonies belong not to vs Christians yet we are in the same debt by nature that they were though wee haue not that way of expressing our debt Quest But how could that which God commanded them to do be against them Answ Many waies 1. When they failed in the matter as when they offered strange fire or sacrificed their sonnes 2 When they did anger God by omissions or delaies as when Moses trisled out the circumcision of his sonne 3. When they did it for wrong ends as when the whore would sacrifice to colour her whoredomes Pro. 5. or when men did thinke thereby to make amends for their sinnes Ier. 7. or when they vsed them for the hurt of Gods children as Balaam vsed his sacrifice 4. When they mingle their owne inuentions with Gods ordinances and their feare towards God was taught by the precepts of men 5. When they did vse them as a burthen and it was a wearinesse to them Lastly when they that vsed them were wicked men and did vse them without knowledge or faith or repentance for their sinnes or the care of the due manner as many places of Scripture shew And thus may the very law of God be against vs still aswell as against them The vse of all this chiefly may be to shew the misery of euery impenitent sinner his sinnes are vpon record there is the hand-writing against him let him looke vpon sacrificing Iewes there he may behold man daily in effect saying thus Thus must it be done to the man that repenteth not of his sins the obligation lies forfeited and the Lord may call vpon him for his debt of 10000. talents when he hath not a farthing to pay and then he will be cast into prison Againe when he saith vs he shewes that this is the estate of all men by nature there was a hand-writing against the very Apostle himselfe and such as were in the visible Church therefore he saith against vs. Thus of what the ceremonies were in themselues Now of the discharge from them there two things may be noted 1. The manner Christ put them out tooke them away fastned them 2. The meanes viz. the Crosse The summe is that Christ Iesus by his sufferings on the Crosse paid our debt and freed vs from the hand-writing that was against vs the anger of God conceiued against vs for the forfeiture was thereon by the bloud of Christ appeased a Rom. 5.9 and forgiuenesse of sinnes and debts therein merited b 1 Ioh. 2.7 And by the bloud of Iesus the faithfull ouercome the deuill c Reuel 12.11 Heb. 11.28 that had power to destroy by reason of the forfeiture and because none of the former agreements would serue by reason of mans weaknesse therefore God makes a new couenant and seales it by the bloud of Christ vpon the Crosse d Zach. 9.11 Heb. 9.18 and if we would bee assured of our release in particular First for the forfeiture in Paradice we receiue an attonement in the bloud of Christ e Rom. 5.11.12.17 And he that from the curse in Paradice had power ouer death was now by Christ destroyed f Heb. 2.15 And for the law of Moses we are by Christ deliuered both from the rigor of it and from the curse of it his owne sacrifice being the propitiatorie to still the crie of the Law and to hide it from the eyes of Gods iustice h and as for the writing of the conscience the bloud of Christ cleanseth it from dead workes i Heb. 9.14 and quieteth it in the declaration of forgiuenes k Ephes 1.7.8 and it maketh intercession for sinne l Heb. 12.14 after calling to keep it quiet and as for the ceremoniall hand-writings they were both fulfilled m Col. 2.17 and abolished in the sacrifice of Christ on the crosse hee himselfe saying It was finished And the more to assure vs of our safetie from these forfeitures he vseth those diuers phrases of putting out taking out of the way and fastning it to the crosse Vses The vse of all is 1. For information wee may see what a case sinne sets vs in by nature and how hatefull the nature of sinne is if wee haue any thing to doe with God why our sinnes lie like so many blocks in our way and Christ Iesus only can lift them out of the way and can our wretched hearts delight in sinne seeing they nailed Christ to the Crosse It is an easie thing to rent an obligation amongst men but it was not so easie to get ours cancelled it could be rent in no place but on the Crosse Christ Iesus himselfe must be fastned to the tree that he might fasten our cancelled hand-writing therto and if God spared not his owne Sonne when hee came about this businesse of cancelling the hand-writing what thinke we shall be the case of all wicked men that die in their sinnes and must suffer the whole forfeiture to fall on their neckes if what Christ endured on the Crosse were so painefull they must not thinke to escape Hence also we may see what wonderfull cause wee haue
spirit of God and the effect of all is a heart inspired with heauenly ioyes and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfected in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and deuils Now for vse of this Vse what iust cause is there to take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the deuill still then be made glorious by conquest in repentance for their sinnes they had rather be his prisoners then such princes rather slaues to Sathan then sonnes to God rather dragged into captiuitie with the deuill then carried in the chariot of triumph with the Saints 2. If such honors be done to Christians and such ioyes had in a Christian estate oh then let it be the praier of euery godly man daily to God as Psal 106.4 Remember me O Lord with the fauour of thy people visit me with thy saluation c. Lastly how should it excite in vs a desire to walke worthy of such a victorie yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthy tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principalities and powers for vs c. 4. For the meanes of this victorie it is added in these words In himselfe So it is read in the Greeke and in the most Interpreters and this in himselfe either it notes his mysticall body or else it notes Christ himselfe alone and in this latter sense it is continually taken and so we may here learne that it is the Lord Iesus Christ alone euen himselfe alone that hath wrought this victorie for vs there was none other able to stand in the field against the aduersarie there is no name else vnder heauen by which wee can be saued and therefore we should giue all the glory to Christ alone and not to any man or Angels for they neuer fought for vs nor were they able to stand in this battell of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holiday or of the new Moone or of the Sabboth dayes 17. Which are but a shadow of things to come but the body is in Christ HItherto of the seuen reasons of the dehortation The conclusion followes in these words and the rest to the end of the chapter and it hath three branches For 1. he concludes against Iudaisme in these words 2. Against philosophie vers 18.19 3. Against traditions vers 20. to the end In these words is contained both the conclusion it selfe vers 16. and the reason vers 17. and the drift is to shew that the ceremonies of Moses are abolished and therefore they should not receiue them or hold themselues bound vnto them This was foretold Dan. 9.17 it was signified by the renting of the vaile and these ceremonies were solemnly and publikely laid downe in the first Councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laid downe that the Apostle after giues order to the Church that those ceremonies should neuer be vsed nor any other deuices but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meats and drinkes and the obseruation of times concerning which hee writes more sharply Gal. 3.1.3 4.10 5.9 6.12 In the Law there were three sorts of meats that legally were required 1. The meat offerings 2. The shew bread 3. The cleane beasts The meat offering was a type of Christ our nourishment The shew bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the cud and diuiding the hoofe were types of the Christians both meditation and discretion in the meanes of his holy conuersation And for the confirmation of this place the Apostle elsewhere shewes euidently that the difference of meats is taken away 1 Tim. 4.1.2.3.4 The difference of times in the Law is here said to be threefold of dayes of moneths of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holiday but in diuers senses some say in part of an holiday that is in partition of a festiuall day from a not festiuall day as well in dayes as in moneths or Sabboths Some say in part for they could not obserue all ceremonies being absent from Ierusalem Therefore the Apostle would haue them to receiue none at all seeing they could not receiue them all Some say in part of an holiday that is in that part of them which concernes dayes c. But it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first dayes of euery moneth Or of Sabboth dayes There were diuers sorts of Sabboths of dayes of yeeres or seuens of yeeres The Sabboths of dayes were either morall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabboths were either more solemne such as were the three great feasts Passeouer Pentecost tabernacles or lesse solemne such as were the feasts of blowing the trumpets a Leuit. 23.24 and the feast of expiation b Leuit. 16.32 33.34 The Sabboth of yeeres was euery seuenth yeere c Leuit. 25.4.5.6 to 11. The Sabboth of seuens of yeeres was the Iubile which returned euery fiftie yeeres We see here then that the Apostle shewes that wee are deliuered from the bondage of the obseruation as before of meats so now of Sabboths Obiect But is the Sabboth day that was morall abrogated Sol. No the Apostle speakes here of the ceremoniall Law not of the morall and of ceremoniall Sabboths not of the morall Sabboth the word is in the plurall number The manner of propounding the conclusion is to be obserued Let no man condemne you These words may be referred either to Gods children or to false teachers In the first sense it is thus Let none condemne you that is doe not shew such loue to these ceremonies hereafter that thereby you incurre iustly the blame and censure of Gods children And if they bee referred to false teachers then it is thus let no man whatsoeuer perswade you that you are condemned or iudged of God for omitting the obseruation of the ceremonies care not for their censures neuer trouble your consciences about it Which are shadowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this vnauoidable argument These ceremonies are but shadowes of that substance which now we haue and therefore it is a foolish thing to striue about the shadow when we haue the substance Ceremonies were shadowes in diuers respects
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Rom. 13.14 Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts Hovv euill cōcupiscence differs from inordinate affection and inclinations and desires after any kinde of pleasure profit honour but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euill motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall There is a threefold good concupiscence and ciuill and spirituall Naturall after meat sleepe procreation c. Ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that wee may know the Apostle hath great reason to counsell men to to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception Iam. 1.14.15 The Apostle Iames shewes that concupiscence will bee quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so farre like an impudent beldame it will egge on still vnto the finishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought forth as a second birth death and that both spirituall and eternall death and sometimes a temporall death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh a Eph. 2.3 which may proue a man to be meerely carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy duties Rom. 7. This was that the Apostle so bitterly cries out against in the seuenth to the Romans This was it that rebelled so against the law of his minde and when hee would doe any good it would be present to hinder it This is it whereby the flesh makes warre and daily fights against the spirit b Gal. 5.17 t is the lust after other things that enters into mans heart and choakes the word and makes it vnfruitfull c Mark 4.19 Iam. 4.1.3.4 What is the reason why many pray and speed not Is it not by reason of their lusts that fight in their members Qu. But is there any man that is wholly freed from these Ans There is not Euery man hath in him diuers kindes of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts euill thoughts are obeyed d Rom. 6.11 serued e Tit. 3.3 fulfilled f Eph. 2.3 and cared for g Rom. 13.13 For those are the tearmes by which the power of them in wicked men are exprest but so they are not in a childe of God that walkes before God in vprightnesse The consideration of all this may breake the hearts of ciuill honest men for hence they may see that God meanes to take account of their inward euill thoughts and that if very concupiscence be not mortified it may destroy their soules though they be neuer so free from outward enormities of life Rom. 7.7 Paul while he was carnall was vnrebukeable for outward conuersation but when the law shewed him his lusts and euill thoughts he then saw all was in vaine And couetousnesse which is idolatry Now followeth the sinne against the first commandement and it is described both in it selfe and in relation to God In it selfe it is couetousnesse and in relation to God it is idolatrie What couetousnesse is Couetousnesse is a spirituall disease in the heart of man flowing from nature corrupted and insnared by Sathan and the world inclining the soule to an immoderate and confident yet vaine care after earthly things for our owne priuate good to the singular detriment of the soule Couetousnesse I call a disease for it is such a priuation of good as hath not only want of vertue and happinesse but a position of euill in it to be shunned more then any disease For as the text saith it is an euill sicknes And this disease is spirituall and therefore it is hard to be cured No medicine can helpe it but the bloud of Christ It is not felt by the most but hated only in the name of it The subiect where this disease is is the heart of man For there is the seat or pallace of this vice And therefore S. Marke h Mark 7.22 addes couetousnesse to those vices Saint Mathew had said did defile a man The internall efficient mouing cause of this euill is nature corrupted T is a sinne euery man had need to looke to for mans nature is stirred with it It is an vniuersall quaere Who wil shew vs any good i Psal 4.7 and yet I say corrupted nature for nature of it selfe is content with a little it is corruption that hath bread this disease The externall efficient causes are the diuell snaring and the world tempting The forme of this euill is an inclination to the immoderate and confident care of earthly things I say inclining the soule to take in the lowest degree of couetousnesse For some haue their hearts exercised in it and wholly taken vp with it their eies and their hearts and their tongues are full of it Now others are only secretly drawne away with it and daily infected with the inclinations to it I adde moderate and confident care because honest labour or some desire after earthly things are not condemned Only two things constitute this vice First want of moderation either in the matter when nothing will be enough to satisfie their hauing or in the measure of the care when it is a distracting vexing continuall care that engrosseth in a manner all the
and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be perswaded by the word spirit or seruants of God and so they are children of vnperswadablenesse They will not beleeue their fathers threatnings or promises and so they are children of incredulitie They will not conforme themselues to their fathers will and so are called children of disobedience 〈…〉 Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of Sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne that is to be ruled and mastered and led by it to be as it were at the command of lust and corruption that is not in a childe of God standing in vprightnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods word or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience Is God neuer angry with his owne seruants Ans God may be angry with his owne people for when the Prophet Dauid saith his anger endureth but a moment k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only for they are deliuered from the wrath to come q 1 The. 1. vlt. for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two wayes For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities but as a father pittieth his children so the Lord pittieth them that feare him z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke
propagated 4. His obedience was charged with the obseruation of the tree of life and of good and euill Vses The image of grace hath these specialties 1. Faith 2. Godly sorrow 3. The cohabitation of the flesh 4. A feeblenesse and defect in the measure of grace 5. A peculiar kinde of inhabitation of the spirit of Christ Lastly the image of glory hath these differences a freedome like the Angels from all terrene necessities 2. An vtter abolishing of the sinfull flesh and of the very naturall disposition to die 3. A full perfection of all graces 4. A losse of faith and sorrow and all the works of repentance 5. A speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of Gods image should serue to teach vs to loue and admire all that feare God since the Lord hath graced them with this honour to be like God it is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of Gods seruants 2. Since the seat of this glorious resemblance of God is in the heart it should teach vs especially to looke to our hearts and keepe them with all diligence x Pro. 4. euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue libertie to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of God then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in steed thereof with so much care fashion themselues after this world y Rom. 12.2 or after the lusts of their owne and old Ignorance z 1 Pet. 1.14 or after the wills and humors of men a 1 Pet. 4.2 3. How are we bound vnto God for this vnsearchable loue that is pleased to restore vnto vs this diuine gift through the Gospell of Iesus Christ Thus in generall of Gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. The efficient cause noted in those words of him that created him For the first wee must vnderstand that to say man is the Image of God and man is after the image of God Imago ad Imaginem is not all one for man is said to be the Image of God because hee is truely so and hee is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two waies created first in respect of being and so God created him 2. In respect of new being and so Christ created him b Ephes 2.10 1 Cor. 8.6 neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he sustained the person of all mankinde else how could we be said to bee created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that thinke God must needes saue them because hee made them 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration For it furthers both repentance and faith and therefore in diuers places of Scripture where the holy Ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart c Psalm 51. and to create the fruite of the lips to be peace d Esay 57.19 and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloude and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence e Esay 4.5 and to create light f Esay 45.7 and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadfull maiestie that was able to worke so wonderfully g Psal 33.7 and 8.9 and it inforceth humilitie by shewing that we are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two things in it more then is properly in conformitie to Gods image for wee must be like him in sufferings h Rom. 8.19 And secondly in the impressions of the vertue of his death and resurrection i Rom. 6. Phil. 3. And thus of the tenth Verse VERS 11. Where is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all in all things THis Verse may containe an other reason to perswade to mortification and holy life And the reason may be taken from the great respect God hath of true grace in Christ and the little loue or care he hath for any thing else a Barbarian a Scythian a bond-man if he haue grace shall be accepted wheras a Graecian a Iew a free-man without grace is without respect with God Christ is all It may be the Apostle here meets with the false Apostles that so much vrged the obseruation of Iewish rites stand so much vpon it to diuert the people from the sound care of reformation of life by filling their heads with questions and vaine wrangling about the law whereas the Apostle shewes men may be absolute and compleat in these outward obseruances and yet their circumcision auailes them nothing before God Here are then euidently two things in this verse first what it is God stands not vpon 2. What it is
consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visite mee with thy saluation that I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ Now if any shall aske who they are that may be sure of their election Who may be sure they are elect I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should bee with much affliction h 1 Thes 5.6 And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first Motiue Holie They are holy diuers waies For they are holy 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture m Deut. 7.6 Isa 4.4 I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeauors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man be sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children