become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
diuine fullnes and sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwells all fullnes 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 we may conceiue of the words of the text thus There is in Christ all fullnes of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fullnes of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fullnes of power and efficacie in Christ as king of the Church therefore there is no need that we should help him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ. This verse conteines in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the bodie that is in the humane nature of Christ And this is amplified 1. by the manner of presence he dwelleth there 2. by the measure in all fullnes The word Corporally hath been diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow only 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 he is in all creatures by efficacie or power nor as he 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 v 10. In him notes his person Godhead expresseth his diuine nature corporally importâ— his humane nature and dwells tells vs of the vnion of the natures The summe of all is that in as much as the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie therefore we should wholy rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any waies furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ we should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption Who fitter to restore the image of the Father lost in vs then he that was the eternal image of the Father who who fitter to breake open the fountaine of Gods loue then the that was the sonne of his loue The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour between God and man Is our Sauiour God then then he is eternall omnipraesent omniscient and omnipotent The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousneâ—â— and iustification from all our sinnes as also against the greatnes of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs Our Sauiour is the mightie God and therefore can will easily subdue all our enemies vnder our feet besides hereby wee are assured of the supply of all our wants seeing he that hath all the fullnes of God in him hath vndertaken to fill all things in the Church And as this may comfort so it should instruct why should we not come willingly at the time of assemblie seeing we serue the God of heauen and haue all our seruice done in the name of the Son of God and presented by his mediation to the Father And further shall we not accompt vnbeliefe to be a monstrous sinne considering how little cause wee haue to feare or doubt but especially shall we not learne humility of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it we may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally Quest. How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ. 1. It is no more then to affirme that the humane nature is vnited to the deuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the bodie and the light is in the sunne and yet not included there yet trulie and whole there Quest. But since this text plainely affirmes that Christ had a body and so by Synecdoche a true humane nature it may be heere inquired whether his humane nature was like ours and the rather since the godhead did dwell in him bodily Answ. That this may be cleerely resolued we must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a caelestiall body and he was indued with a reasonable soule 3. He had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinful Now Christ was vnlike vs in bodie in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of
Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properlie as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ. 1. Of the soule and body 2. Of both those with the person of the word the later is heere meant There are 2. questions about vnion in Theologie that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ hee is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Misticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ. It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some thinges remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence 2. Not by habituall vnion either by affection as friends are one or by grace as the Saints are one with God 3. Not by worthinesse or authoritie 4. Not by harmonie or consent of will or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7. Not of pleasure only as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion flowes 1. The predication of the things of each nature to the person and that truly and really as when his bloud is said to be the bloud of the Sonne of God c. 2. The inriching of the humane nature with admirable gifts as great as could possiblie be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnesse of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ. These gifts in Christ they were either naturall or supernaturall by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe in the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The verie temperament also of his body was such as nothing could be better tempered or more exceâ—lent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holinesse as can be imagined to be fall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power There was a twofold wisedome in Christ. Increate and that was only in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold 1. Knowledge by immediate vision 2. Knowledge by heauenly habites infused 3. Knowledge gotten by experience By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse hee sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this â—reated light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy that is not so much aâ— can be seene by God himselfe though more then any Creature can attaine vnto 2. Though he know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can do them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
commit our wayes to God vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. We must speake righteous things and get the Law into our hearts verse 30. 31. 9. Wee must keepe our way and wait on GOD neither vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church verse 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the Head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feet Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Simpathie Audience Aduocation Vnion and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church Secondly Simpathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our misticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annoynted Kings Priests and Prophets in their kinde as well as CHRIST and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit and Light for CHRIST is the Fountaine of all true Wisedome the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. The politicall Head is the glory of the World and the misticall Head is the glory of the CHVRCH yet the misticall Head excels the politicall many wayes For 1. CHRIST is the Head of such as are not together in the being of Nature or Grace 2. CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what he doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that he bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwels the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is there seated so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lye hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted into an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant sometimes for the faithfull in heauen sometimes for Christians on Earth and this not alwayes in one sence sometimes for the Pastors of the Church and gouernours as some thinke Matth. 18.17 sometimes for the People and the Flocke sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Matth. 16.18 Ephes. 1.23 and 5.23 And so here The Church of Christ is glorious in three prayses 1 She is One. 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit and Binder and in respect of one Faith and Constancy in doctrine She is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may be in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time be no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three wayes First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two heads one aboue and another vnder Thirdly in vaine doe carnall men plead their hopes in Christ when they can yeeld no sound reason to proue they are Christs members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as
of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly we should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting of the bodie of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the bodie of sinnes that are in the flesh Where note 1. the matter to be mortified the bodie of sinnes 2. The manner it must be put of The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall it will not be pleased vnlesse it raigne A most secret enemie for shee sits at the fountaine and poisoneth all most falsly she lets in the Diuell and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason against God It is the flesh that causeth whoredomes murder drunkennesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is she that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if she get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will bee subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very slie for vncleane spirits to dwell in and thus she will do if she be not mortified till she bring men to hell and eternall condemnation there Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glorie of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the cheife things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexation of the spirit 4. He hath enacted terrible decres against such as walk after the flesh and giues proclamation that he will certainelie iudge men for all the practises of the flesh 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must do that we might tame and subdue the flesh as when he telleth vs first that we must be sober that is moderate in meate and drinke and recreation and apparell and what else may hamper the flesh 2. That wee must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we do in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put of Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the bodie it doth not require the melancholie man should be made sanguin 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. only it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth between nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill councell or ill companie or of the deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednes of their owne disposition and wee should all grow suspitious of the flesh and his motions reasons desires c. and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a bodie of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a bodie in diuers respects 1. In respect
sinne error and error euerie sinne or euerie error doth not cut vs off from Christ there be some sinnes be sinnes of infirmitie Some sinnes be such as there remaines no more sacrifice for them There be some ceremonies may be borne withall Some ceremonies that abolish from Christ There be some errors of meere frailtie and ignorance Some errors that altogether corrupt the minde and make men destitute of the truth And therefore we should learne with all discerning to put a difference 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnes to make sure their vnion with Christ. Head The dreame of Catharinus that the Pope should be here meant is to be scorned not confuted The words notes the relation that is between Christ and the Church The creature stands in relation to Christ 1. More generallie in existence and â—o all things are in him Col. 1.16 more speciallie in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall in the vnion of nature all men are ioined to Christ. In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ. In the mysticall vnion in one body onely the faithfull are ioyned to Christ and this is here meant And so we haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The Doctrine hath beene largely handled in the former chapter only from the renuing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence simpathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carrie our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laide downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ in generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore we had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention but I forbeare to plead much for it because though God may force it yet man should not frame it and it is a most happie abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised for foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes iointes and bandes 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke she is but the daughter of Pharoe she was in her bloud when Christ first found her she needed to be washed from her spots and wrinkles and therefore we should denie our selues and doe all in the name of Christ who is our praise All the bodie Doct. The care of Christ extends it selfe to euery member aswell as any obserue these phâ—ases in scripture euery one that asketh euery one that heareth these words euery one that confesseth Christ euery one that is wearie and heauie laden euery one that the father hath giuen him euery one that calleth on the name of God and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say the Lord hath seperated me from his people Nor let the foote say I am not the eye c. And secondly we must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall body of Christ is the companie of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no seperation from Christ and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especiallie the first and the third cannot be without the second it is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is not betweene wicked men professing Christ and the godlie that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the wel-being of the Church First therefore of this vnion This vnion is two waies here set forth 1. that it is in these words knit together 2. How it is in these words by iointes and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians Great is the glorie of Christians knit to Christ for from that vnion with him flowes many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ and the head by the name of the body viz. Israel 2. The influence of the vertue of the death resurrection of Christ 3. The inhabitation of the spirit of Christ 4. Intercession 5. The communication of the secrets of Christ 6. The testimonie of Iesus 7. Expiation as he is the sacrifice and passeouer offered for vs 8. Consolation in affliction 9. Power against tentations 10. The annointing or power of
beare the image of his true humane nature and his very body is present sacramentallie he is present by the imputation of righteousnesse and by mysticall vnion The right hand of God hath diuerse signification in scripture sometimes it signifieth the power and help of God Sometimes the place of eternall rest in heauen Sometimes it notes the maiesty and authority and soueraignty of God To sit signifieth to abide or dwell and to gouerne Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels Secondly full power of gouernment Thirdly an equality in maiesty and soueraignty euen with God the father in his person Ob. But Stephen saith he saw him standing at Gods right hand Sol. Diuerse gestures for our capacity are attributed for diuerse ends First he stands to shew his watchfull eagernes and readinesse to take notice of wrongs to his members to come to their succors Secondly He sits to note maiesty and soueraignty Ob. But to sit at Gods right hand seems to import the reall communication of diuine attributes to the humane nature so as in his very body he is euery where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places The vse of Christs sitting at Gods right hand follow And first it may be a notable terror to wicked men if they doe but consider that he whom they daily pierce by their sinnes and dispise by contemning his ordinances by which he would rule them is exalted to such glory that he hath all power to subdue his enemies vnder his feet but sure it is if they will not now feare and repent the time shall come when all they that said this man shall not rule ouer vs shall see him sitting at the right hand of the power of God and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell but striue to breake his yoake and cast his cords from them Secondly it may serue for singular comfort to all God seruants For from his session at Gods right hand flow vnto them many singular blessings as the places of Scripture quoted in the margent will shew First the casting out of all accusations of sathan Secondly the filling of the Church with all needfull fulnesse of grace and blessings Thirdly the seruice of Angells ministring to the heires of saluation Fourthly speed in all suits Fiftly the prouiding of a place for vs Sixtly Intercession Seuenthly power to subdue our enemies As the consideration of the seuerall places of scipture alleadged will manifestly shew Yea his exaltation may be our comfort because in a sort we sit together with him not only because this honor is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honor to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ Finally in the second comming of Christ this glory shall be more fully and openly communicated when all the faithull shall be set on his right hand to heare that most gratious sentence Come ye blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to mind a spirituall worship seeing he hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that he that shall come will come in his due time and will not tarry and then he will make all his enemies to be his foot stoolâ— Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stir vs vp to mind heauenly things And surely if we doe seriouslie waigh it it should continuallie draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to look vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition Vers. 2. Set your affections on things which are aboue and not on things which are on the earth The exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition secondly by the contrary The repetition is in these words Set your affections on things which are aboue The contrary from which he doth dehort is in these words and not on things which are on earth Repetitions in scripture are not without their vse For thereby the holy ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby inforceth both the necessity and the excellency of the matter so repeated And surely all three may be applied to this repetition For the contemplation and desire after heauenly things is a most gratious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification Sometimes it is rendered to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to be wise about a thing and certainly a Christian should be wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may be gotten of this true treasure and by serpentine discretion in the manner and circumstances of weldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery duty or exercise euery grace Sometimes it signifieth to sauour of a thing and
not be reconciled nor agree with the aduersary quickly feare that prison that is threatned by our Sauiour euen the prison of hell into the which if they be cast they shall not come out till they haue paid the vttermost farthing and on the other side it is a singular praise to bee ready and forward to be reconciled and lay aside malice and discord and a crowne of reward shall bee giuen to such as seeke peace and agreement yea a double crowne one because hee will bee reconciled and another because hee seeks it and asketh peace first The remedies against malice follow and they are of two sorts For malice is to be medicined in our owne hearts or auoyded or it is to be compounded or preuented in others Now to take order that malice might not infect vs these rules are to be obserued First we must take heed of the causes of malice and they are either within vs or without vs within vs there is pride and impatience and enuy and in some nature a very lust to contend a kinde of petulancie and a very spirit of contradiction now vnlesse we keepe out or subdue these it cannot be but grudge and malicious discords will transport vs. Againe without vs there is the tale-bearer and scorner and the froward person and the busie-body called the man of imaginations all these must be shunâ—ned and auoyded if we would liue without malice or contention for where no wood is there the fire goeth out and so where there is no tale-bearer strife ceaseth and the like may be said of contentious and froward persons for as coles are to burning coles so is a contentious man to kindle strife If a man finde himselfe apt to grudge or strife it is his best way to keep out of the way of froward persons that may soone fire him The like counsell must bee giuen concerning the scorner for saith the Wiseman cast out the scorner and contention shall goe out and it is sure that he that would not be infected with hatred his best way will bee to hate the busie-body Now if this direction will not serue the turne then in the second place thou must mortifie thy rising malice and confesse it with griefe vnto God till by praier thou get some victory ouer it Thirdly much malice and grudge would be auoyded if we did but obserue that counsell Leuit. 19.17 namely that when wee did conceiue dislike of any thing in our brother for which we did feare we should hate him we should go to him and reprooue him rebuking him plainly for his sinne many times a seasonable reproofe drawes out the poyson of beginning grudge and malice Fourthly it is good to meditate vpon the passion of Christ and of his readinesse to forgiue euen vpon the crosse great wrongs and worser enimies wee should lay a necessitie vpon our selues to bee aduised before we would admit contention or the resolution to contend for as Salomon saith by pride commeth contention but with the well-aduised is wisdome euen this wisdome to forbeare contention Finally in the fourth to the Ephesians the Apostle before he saith Let all bitternesse and wrath and malice c. bee put away had said in the verse before grieue not the holy spirit of God whereby yee are sealed to the day of redemption as if he would import that a man might bee induced to put away malice and the rest of the vices there named with great ease and readinesse if he would obey the motions of the Spirit and busie himselfe seriously about the assurance of his full and finall Redemption daily thinking of the time when hee shall be rid of all wants and sinnes and wrongs too if wee could oftner thinke of Gods iudgments and the great day of reuenge and recompence it would cause vs to haue lesse stomach to bee our owne iudges and reuengers And if the spirit of God might rule vs our flesh would haue little heart to busie it selfe about the works of malice Now for malice in others it must be considered either as it is to bee compounded or as it is to bee auoided and for the compounding of it obserue these ruleâ— First if thou wilt not doe good for euill which yet is required yet be sure thou render not euill for euill Secondly if thy brother haue ought against thee so as thou bee priuy to thy selfe that thou hast done him any wrong or giuen him any cause so to conceiue then goe thou and seeke reconciliation tender it and aske it of him Thirdly if the contention be yet secret follow Salomons counsell say nothing of it to others but debate thy cause with thy neighbour himselfe and discouer not thy secret to another peace might soone be made with many men if the discord were not made so publike Now for auoiding of contention and malitious discords there are diuers rules of great vse I. Meddle not with the strife that belongs not to thee II. Contend not with fooles thou shalt neuer haue done if thou meddle with foolish persons for whether they rage or laugh there is no rest III. Let nothing be done through vaine-glory IV. Speake euill of no man V. Bee courteous and tender-hearted VI. Wrong no man but follow that which is good both amongst your selues and towards all men Lastly pray for a couering loue for hatred stirreth vp strife but loue couereth all sinne The vse of all this may be both for reproofe for instruction For reproofe of many men that are fearefully soured with this leauen they doe not onely let the Sunne goe downe vpon their wrath but they let the Sunne goe his whole course and can finde no time from the one end of the yeere vnto the other to compound and lay aside their discords Nay so hath malice seated it selfe in some dogged and spightfull natures that it seemeth to proclaime it will neuer loose possession till the deuill the father of malice hath full possession both of soule and body But let euery godly minde be perswaded to auoyd this monstrous sinne yea let vs striue to auoide the very beginning of it or if nature haue such corruption that for the present we cannot get our hearts rid of all secret poyson of dislike let vs be sure we be but children in malitiousnesse it is a monstrous wickednesse to haue a head that is exercised to strife and a heart that hath a kinde of sinfull dexteritie in framing and plodding for malitious courses And thus much of malice Cursed speaking The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemie Now blasphemie or cursed speaking it is a sinne either against pietie or against righteousnesse As it is against pietie it is blasphemie to reproch or reason against the person or nature of God or against the prouidence and works of God or against the worship of God and the meanes thereof and
the Martyrs haue borne wee haue not yet resisted vnto bloud by suffering wee may reape the comfort that we are Sonnes and not Bastards besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not be troubled if we beleeue in God the Father in Iesus Christ When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction Thirdly we must be much in the meditation of the comforts of another life Fourthly wee must be often and constant in prayer Fiftly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of patience the Comforts of the Scripture beget both Patience and Hope Sixtly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobrietie and temperance in their hearts and carriage Seauenthly if wee would haue patience we must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that hee hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom we conuerse that shew themselues to be so out of weakenesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes. 1.5 Reu. 2.8 1 Pet. 4.12 c. 4. In tentations there is vse of Patience both in wayting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Heb. 6.12 and 10.35.36.37.38 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reu. 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs must order vs aright in our selues and towards others in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandement wee should suffer long besides iniuries befals vs by Gods prouidence and reuenge is Gods right Moreouer these raging and reuengefull affections are great hinderances both to Prayer and to the profit of the World And lastly anger lets the Diuell into a mans heart Quest. 1. But how should I preuent it being wronged Ans. First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions and contentious persons Thirdly be daily iealous ouer thine affections and keepe them downe by prayer Quest. 2. What if passion doe sodainely surprise me Ans. 1. Conceale it 2. Depart from them with whom thou art angry 3. Appoynt at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath Towards others we must shew the practise of this vertue thus In things that might displease vs but not hur vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries see them and forgiue them and in the greater wrongs thou must seeke the helpes of the Magistrate and the Law after thou hast sought all priuate meanes by intreatie offers of peace desire of Arbitration c. follow the Law with loue to thy aduersary without passion or rage and in the issues be moderate without shewing extremitie Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing Knowledge makes a man liue ioyfully and comfortably true ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the Children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Zeph. 3.14 Is it not a great Mercy to haue all the iudgements due vnto vs for sinne taken away and the great enemie of our soules cast out Is it not a great honour that Iehouah the King of Israell should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If wee haue great crosses enemies dangers wants temptations c. wee haue a mightie God if there be none to helpe vs hee will saue yea hee will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea hee so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not wee reioyce in God c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder Life is not deare to a childe of God so that hee may finish his course with ioy They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance Yea in many crosses they account it all ioy to fall into tentation They seeme as sorrowfull when indeede they are alwayes reioycing Quest. What might wee doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Ans. In generall thou must be sure to be Gods Seruant a
man iustified and sanctified thou must know that thy name is written in the Booke of life which cannot be without Faith In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal. 126.5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neare as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to be much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the payne to sow Iohn 4.36 Gal. 6.7.8 Hee that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master we serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes. 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if wee be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sence of Gods mercies is easily inflamed with ioyes in the holy Ghost 3. We must take heede of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things wee heare doe specially affect vs and concerne vs we must be carefull with all heedfulnesse to keepe those things whatsoeuer we forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to be sanctified throughout inwardly and outwardly in soule body and spirit hauing respect of all Gods Commandements and retayning the loue of no sinne so shall we reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light HItherto of the Ezordium of this Epistle as it contayned both the Salutation and Preface The second part both of the Chapter and Epistle followeth and is contayned in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse the 15. to the 23. The worke of Redemption is two wayes considered of first more generally in the 12. Verse secondly more particularly Vers. 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is eyther in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the confirmation of it what it shall be in the end and so it is praysed first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sence of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of prayer and prayses it is a great sinne not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie sometimes to Christ sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two wayes first in respect of Christ secondly in respect of the Christian. 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sence two Questions may be moued Quest. 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans. It is to be made to the whole Trinitie Acts 7.59 1 Thes. 3.2 2 Cor. 13.13 Obiect But prayer is here made to one person Sol. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest. 2. Is the Father a Redeemer in that Redemption is here giuen to him Ans. The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonne redeemes vs by taking our nature and in obeying the Law and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For Tryall 2. For Instruction 3. For Consolation For Tryall for it stands vs much vpon to be assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what wee want and of true
Gods Image is in Man and in Christ. Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly But there is great difference betweene the Image of God in man and the Image of God in Christ. In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God The Image of God because he truely resembles God and after the Image of God because hee resembles him but vnperfectly But Christ is the perfect Image of God and not after his Image Some expresse the difference thus Christ is the Image of the inuisible God but Man is the Image of the visible GOD that is of Christ. Christ is the Image of God three wayes 1. in Operation because it is he that worketh Gods Image in vs 2. in Apparision because he appeared for God to the Fathers in the old Law 3. in Person and that in both natures both as God and Man for the most perfect Image of God is Christ God the perfect Image of God is Christ Man the vnperfect Image of God is Man That Christ is the Image of God as he is God is apparant by that place Phil. 2.6 and Heb. 1.4 And here two things are admirable first that this Image is an infinite Image like the thing resembled secondly that the Image is the same in Number not in Specie onely with the thing resembled Christ as man is the Image of God 1 Tim. 3.16 And that three wayes First as the God-head dwels in Christ bodily in respect of the vnvtterable presence of the diuine Nature Secondly as by his Miracles and great works he manifested the Diuine Nature and shewed God in the world Thirdly as his Humane Nature is qualified with Knowledge Righteousnesse Puritie and other gifts for if man be Gods Image in respect of this Christ is so much more To conclude Christ as hee is God is not onely the Image of the inuisible God but the inuisible Image of God but as man he is the visible Image of the inuisible God The Considerations of this Doctrine that Christ is the Image of the inuisible God may serue for sixe Vses First to teach vs the admiration of that God whose Image is of so admirable prayses Secondly to shew the fearefulnesse of their estate that turne the glory of the incorruptible God into the Image of corruptible Creatures And this is the sinne not onely of the Gentiles but of the Papists also Thirdly it should wonderfully quicken vs to all the dueties of humblenesse of minde and meekenesse and make vs ready in all things to serue one another without wrangling or contention in loue seeing hee that was in forme of God equall with God put vpon him the forme and Image of a Seruant Fourthly wee may hence learne that if wee would know God vvee must get into CHRIST for in him onely is the Father knowne hee that hath seene Christ hath seene the Father Labour then in the businesse of Mortification and Iustification and then that knowledge of God which is impossible to Nature will be possible to Grace They haue the firmest apprehension of God not that haue the most Wit or Learning but that haue the most grace in Iesus Christ. One may be a great Scholler and yet a great Atheist The surest way is to know the Creator in the Redeemer Fiftly seeing it is Christs honour to be Gods Image let it be our honour to be Christs Image which we can neuer be vnlesse wee put off the olde man and his workes And see to it that the light of the Gospell be not hid from vs by the God of this world for the Gospell is the Gospell of glory 2 Cor. 4.4 and 3.18.9 c. Gal. 4.19 Now wee may be framed like to the Image of Christ in three things 1. in Knowledge 2. in Sufferings 3. in holinesse and righteousnesse of heart and life lastly shall the Diuell make men worship the Image of the beast and shall not we for euer honour this euerlasting Image of our God Inuisible God God is inuisible God cannot be seene because hee is a Spirit not a body and because of the exceeding thinnesse and puritie of his nature and because of the transplendency of his glory and lastly because of the infinitenesse of his Essence The Vse is first to teach vs to walke alway in feare and trembling seeing we serue such a God as sees vs when we see not him secondly this should checke the secret and beastly discontentment of our hearts which are many times moued to vexation because our God is not visible whereas we should therefore the more admire him that is so absolutely perfect It were imperfection to be visible And yet notwithstanding though God be not visible to sense hee is visible to vnderstanding and though Nature cannot see him yet Grace can Now if any aske what he might doe that hee might see God I answere that he that would see God first he must looke for him in the Land of the liuing k seeke for him amongst true Christians he must first know and loue his brother and then he shall know and see God Hee that would know the Father must be acquainted with the Childe Secondly hee must with feare and reuerence and constancie wayte vpon the manifestation of God in his house in that light we shall see light We must eate at Gods Table and it must be our contentment to taste of the fatnesse of his house and to drinke out of the Riuer of those pleasures if we would with cleare light see God God is to be seene in Sion Gods goings are seene in the Sanctuary Thirdly he must learne Gods Name for he that knowes his Name sees his Nature When God would shew his glory to Moses hee proclaymes his name to him Fourthly he must be sure to get into Christ by Faith being borne of God by regeneration Lastly he must be pure in heart he must especially striue against the corruptions inward in his thoughts and affections Thus of the second vse Thirdly the consideration of this that God is inuisible should incourage vs to well doing euen in secret seeing we serue such a God
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmity aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquity is found worthy to be hated Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded A Question may be asked how it comes to passe that men haue so little sence of their misery and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their misery Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Here are two things 1. the Nature of Christ 2. the Sufferings of Christ. But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israell a foolish Couer As for Death and Hell men are at a point they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ. He must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternitie Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and Learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men be aduised least by resisting the Ministery they be found fighters against God and it may be a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and be thankfull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are conteined in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1.2.3 Secondly by prolepsis remouing sundry obiections v. 4.5.6.7 There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the acknowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though hee were absent in the flesh yet he was present in spirit Ob. 3. But is it charitie to entertaine surmises of vs Sol. He saith he did reioyce in their order and stedfastnes present But he wrote this to warne them to take heed Quest. Tell vs at once what you would haue vs do Answ. v. 6.7 two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz. as yee haue receiued the Lord Iesus Christ. Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First he setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from vers 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three things from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the Godhead bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these things v. 10. Here note the persons yee the time are the benefit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with hands and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue things are to be noted 1. the persons yee 2. the time are 3. the manner set down negatiuely without hands 4. the form of it affirmatiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ. Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumcision a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuiâ—ication raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a twofold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14.15 concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea hee spoiled the deuills and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16. to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16.17 Secondly against philosophie v. 18.19 Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1.
the things which are named to bee abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the bodie is Christ. In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of minde 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in their fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall bodie of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to be a depth in them Sol. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenes of minde 3. In not sparing the bodie But yet he censures them two waies 1. It is but a shew all this 2. It with-holdeth the honor due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second CHAPTER FOr I would ye were throughly informed of it what great care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but only heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Great are the benefits which you and all those that beleiue in your parts receiue from our paines in the Gospell for hereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benefits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whom are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner as ye haue receiued CHRIST hitherto And for matter of faith I would haue you by all meanes to seeke to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue been taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede least any man of what gifts or profession soeuer make a prey of your soules and carry them away as a spoile And in particular looke to it in three things first in Philosophie not simplie in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authority of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to be as the A.B.C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to be regarded for many reasons whereof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnes and sufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the very Angels those excellent and potent creatures are subordinate to him and acknowledge him as their head which by the way shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall seeing in CHRIST ye haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which standes in the mortification of that bodie of sinnes which ye were guiltie of while ye were in the flrsh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answere that we haue baptisme insteed of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleiue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you inioy without them for in
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph
this place to proue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words be vnderstood of the Gospell then their conceit wholy falls to the ground 2. If they be vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the elect 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ. 5. If in the soule what wisdome not increate and infinite but created wisdom Thus in generall In whom Wisdome and knowledge are in Christ in Angels in men but differently in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet we haue an head in whom wee haue all fulnesse and it should be our course to make vse of this doctrine by stirring vp our selues daily to lay hold vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are said to be hidden 1. In respect of our apprehensions because wee can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glory of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humilitie euen more to seeke to be good then to seeme to be so Christ was contented his treasures should be hidden and shall we fret our selues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glory shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happie that haue Christ for in him they finde all true treasure riches he cānot be poore that hath Christ nor can he be rich that wants Christ. Quest. But what is the cause that so many Christians want treasures and yet professe Christ Answ. Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightlie working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practice and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgment sure it is that Christ would be rich vnto vs in the gift of holy discretion as well as in the gift of holy vnderstanding if wee would seeke it of him for he is made vnto vs of God wisdome neither can true wisdome be found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdom I meane as none of the wisest men in the world could euer attaine for though it be true that there may be and are many deficiencies in such as otherwise truly feare God yet if the best wisdome be inquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words Whereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23 verse of the former chapter it will appeare manifestly that one reason why many are deceiued is their vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and and the hope brought by the Gospell they could not haue been so deceiued and beguiled or not so easily 4. The way by which men are in points of religion deceiued is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and herein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisdome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the
of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this hee speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall and diuine things by the second things seperate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferior to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisdome and that must needes bee in such knowledge as hee got by obseruation by degrees in the world Thus of the wisedome of Christ. Concerning the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or angells to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power he worketh humane things thus is he powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth 4. a iudiciarie power viz. to be the Iudge of the whole world Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator between God and man the true high priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one worke done f the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ. Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ. In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fullnes The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall proprieties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ iâ— omnipotent euery where present c. 2. Be it in which bodie the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fullnes this fullnes notes the essence as well as the proprieties now I hope they will not say the essence is wholy communicated to the bodie of Christ. 4. All fullnes imports all attributes as well as some now all attributes are not communicated as for example the bodie of Christ was not eternall Lastly the same was cleared before the fullnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by prayer and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flâ—sh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence we know how infinitelâ— compleat he is in himselfe Thus of the 9. verse VERS 10. And yee are compleat in him who is the head of all principalitie and power The third reason of the dehortation is taken from our perfection in Christ we need not goe to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ. Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ. 5 the limitation in him In generall we may obserue that Christ doth deriue of his fullnes to his memberâ— of his fullnes haue we all receiued grace for grace out of his fullnes he filleth all in all he ascended farre aboue all heauens that he might fill all things Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fullnes I answer he maketh them compleat or filleth them out of his fullnes with knowledge grace and truth peace power ioy and righteousnes strength against temptations and death abundance of blessings in the Gospell and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnes Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fullnes of Châ—ist Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be food enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat he shewes that it is not enough that mens hearts haue been full of Christ but they must be so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fullnes in the children of God Answ That this
point may be more clearely vnderstood I consider of this compleatnesse more exactly both in what it is and what it ought to be for they may be said to be compleat in that they ought to labour after it The faithfull are compleat or impleat rather either comparatiuely or positiuely comparatiuely in this sense because they are in the absolutest estate that any kinde of people are in and farre more happie then all the world beside for the earth is cursed to all other men the felicitie they would desire cannot be had or if it were yet the wrath of God for their sinnes lyeth like fire in the mids of all and who knowes when it will burne how can there be any compleatnesse in their estate seeing the vnregenerate heart cannot be filled and the things they can get serue but for the flesh and bodily life thus they are comparatiuely compleat Now positiuely they are so 4. waies 1. In respect of the fulnes of the body mystical it is a glorious well cōpacted cōpleat bodie and so the Church is the fullnes of Christ. 2. In respect of iustification and that 2. waies for euery child of God hath whole Christ giuen him and his whole righteousnesse imputed and besides he hath forgiuenesse of all sorts of sinnes originall actuall of infirmitie or presumption c. 3. In respect of sanctification 4. In respect of glorification Now for glory we must vnderstand that though they are not yet in heauen yet they haue it in respect of promise and in hope and in the meanes and in the beginning of it and for sanctification and grace it must be considered according to the threefold degrees of it 1. in inchoation 2. in ripe age 3. in perfect consummation in heauen Now for the first euen the weakest babes and infants in grace are compleat 4. waies 1. They haue compleat and perfect promises euen of compleatnes it selfe 2. They are compleat in respect of the meanes of sanctification for first they haue full libertie to vse them as they haue oportunitie and they may make their best profit of them besides the respect of the efficacie of the meanes their God is the holy one of Israel Christ is the head in all fullnes of vertue c. they may pray for what they will and be heard and the word is the arme and power of God to saluation 3. They are compleat in respect of the parts sanctified they haue grace in euery part though not in euery degree 4. They are compleat in their desire and respect to all Gods commandements Thus of weake Christians and their compleatnesse Now the strong Christians compleatnesse may be considered negatiuely and so they are not compleat that are not full of knowledge that cannot beare hard sayings that hath not a plerophorie of assurance that is not filled with contentation that cannot liue by faith or is not filled with the fruits of righteousnesse The last thing is the limitation in him In him Nothing will be had by Christ till we be in Christ 1. Ioh. 5.20 Things are said to be in Christ 1. in respect of creation all things were created in him 2. In respect of preseruation all things consist in him 3. In respect of the mysticall vnion and so the Church only is in him In him we are elected in him the righteousnes of God is reuealed from heauen in him all promises are yea and amen in him we are made rich in him Iewes and Gentiles are made one in him the building is coupled together and growes in him we haue life Now men may know whether they be in Christ if they examine themselues whether they bee new creatures or no and whether they haue the spirit of Christ and whether they loue the appearing of Christ whether the world hate them whether they loue the brethren and whether they walke in the light in all desire of holy conuersation Who is the head of all principalitie and power It is true that Magistrates be in great place on earth and haue principalitie and power and may be so called iustly but that is not meant here These principalities and powers are the Angells and so these words conteine the fourth reason Christ is the head of Angells therefore whatsoeuer they haue they haue it from Christ and therefore what should we doe to goe to Angells to help vs when Christ the head is giuen to be our Mediator The Angells are diuersly called in Scripture they are called spirits to expresse their nature and angells to expresse their office as messengers sent of God they are called sonnes of God they are called Cherubyms from the forme they appeared viz. like youthes they are called Seraphims for their order and fiercenesse in the execution of Gods anger they be called starres of the morning from their brightnes of nature they are called watchmen they are in heauen as a watch-tower and they keep the world they are called flaming fire because God vseth their help to destroy the wicked here they be called principalities and powers which are words of greatest excellencie amongst men and are vsed here to shadow out the glory of those heauenly creatures Angells are most spirituall creatures without bodies they mooue like the winde vnresistably easily without molestation and in an vnperceiuable time and for their number I am not of their fond opinion that thinke they are ment in the parable of the 99. sheep as if they were so infinite beyond the number of mankind yet without question their number is exceeding great and almost incomprehensible and cannot be knowne of vs in this world They wonderfully excell in knowledge and that naturall and supernaturall and experimentall But to speake a little more expresly I consider in the Angels 1. What they are in themselues here called principallities and powers 2. What they are in relation to Christ who is said here to bee their head 3. What they be in reference to the body of Christ. The Angels in themselues are principalities for their excellencie of nature and estate They are called powers for their wonderfull force they haue ouer other creatures at Gods appointment The words do not import any hierarchie among the Angels for howsoeuer we are not to thinke there is any Ataxie among those glorious creatures so it hath been bold presumption in those either Iewes or Scholemen or Papists that haue trauelled in it to describe a fantasticall number of orders amongst them For their excellencie of nature as they are here called principalities so else where they are called starres of the morning sonnes of God yea Gods And for their power it is exceeding great ouer the creatures as when an Angell could destroy all the first borne of Egypt and to ouerthrow so many thousand in Senacharibs armie an Angell set Peter out of prison an Angell caried
spirit for sin till our hearts were as sore as were the Shechemites bodies 4 That wee are adopted into Gods fauour and communion with Saints and distinguished from all other men 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seede of Abraham 6. That through bearing the crosse the first fruites or our bloude should be readie to be offered for him that died for vs. The ends why circumcision was appointed were 1. To teach them by signification the things before mentioned 2. To be as a sacrament initiatorie to let them into the Church 3. To be a partition wall betweene them and the Gentiles and as fetters to restraine them from societie with them 4. To binde them to keepe the whole law 5. To be a seale both of the righteousnesse of faith and of their right and possession of the land of Canaan as a tipe of heauen There were three sorts of citizens in the old Church of the Iewes Isralites proselites and religious men Isralites were of the seede of Abraham those were bound to circumcision necessarily Proselites were Gentiles conuerted to the Iewish religion those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law Now there were certaine religious men of the Gentiles conuerted and embraced the couenant of God but were not subiect to circumcision such were Naaman and the Eunuch and others Now this circumcision after the comming of Christ was abolished 1. Because all effusion of bloud must cease when Christs bloud was shed 2. The partition wall was now taken downe and therefore there needed no signe of difference 3. The priesthood was changed and therefore the rites belonging to it also Obiect But Christ himselfe is said to be the minister of circumcision Solut. That was true 1. As he was giuen to the Iewes by expiation to performe what was promised to their fathers 2. He was a minister not of the law which he abolished and fulfilled in his comming but of the Iewes among whom he was conuersant for he preached not to the Gentiles He was a minister of circumcision that is he was a Preacher among the Iewes as Peter was the Apostle of circumcision Thus of circumcision made with hands Now concerning circumcision made without hands 5. things in this verse may be noted 1. The persons circumcised ye 2. The time are 3. The manner negatiuely set downe without hands 4. The forme of it putting of the bodie of sinnes of the flesh 5. The efficient cause the circumcision of Christ. In generall we may note that the case of the Gentiles is not worse then the Iewes we want sacrifices types oracles circumcision c. but wee haue the thing signified before the law they had the shaddow vnder the law they had the Image after the law we haue the body Quest. But what should bee the reason that the holy Ghost in this place and in diuerse others vseth such hard phrases and darke kindes of speech Answ. The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings 1. Thereby to execute vpon wicked men a strange and secret curse He speakes to them in parables 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes 3. In allegories the holy Ghost doth not only tell the thing but explicate it by comparisons as here 4. The hard places of Scripture are Gods chests wherein hee hides his treasure from wicked men 5. God hereby prouides for the constant nourishment of the faithfull that though now they finde a sweet rellish in the word yet if they come again to the same word there is such depths in it they may finde more food in it 6. God somewhat aimes at the humbling of the proud heart of man and will hereby make him see his wants and many waies buffet him 7. To excite in vs so much the more diligence 8. Some parts of Scripture are for an appointed time and till then they are sealed vp so a vaile is yet drawne ouer some parts of the Reuelation in things not yet accomplished so it was in Daniels time Thus in generall Circumcision without hands is a wonderfull worke of the spirit of grace wrought by the word vpon the members of Christ vpon their receiuing into the mysticall bodie by which corruption of nature is wounded beloued sins cast away with sorrow and the sinner receiued into an euerlasting communion with God and his Saints Now that there is such a worke as this in euery child of God is apparant by these places of Scripture Deut. 10.16 30.6 Ier. 4.4 Rom. 2.26 and this text The first thing here to be considered is the persons both in themselues ye and in their relation to Christ in whom and to other gifts mentioned before and imported in the word also Ye What graces we heare to be in Christ members we must looke to it that they be in vs it was no comfort to the Colossians that others were circumcised with circumcision without hands vnlesse it might be truly so said of them also which serues for great reproofe of many that neglect the power of all doctrine which is the application of it to themselues but this comes to passe either for want of faith or through preiudice or the slumbring of the spirit or the loue of secret sinne yea many lose the power of the doctrine by wandring obseruation how it may sute vnto others In whom Circumcision without hands is only found in such as are actually in Christ they only wound corruption of nature and cast away beloued sinneâ— with sorrow this is the difference between temporarie faith and iustifying faith There are three sorts of hearers in the Citie Some wholy prophane such as will mend nothing nor like to heare of mending Some openly sincere professing constantly this circumcision without hands A third sort partaking of the properties of both the former for they agree with the best in these things 1. In the loue of the ministerie and Ministers that preach faithfully 2. In the taste of the powers of the life to come finding the word often of singular power so as they receiue it with ioy and great admiration 3. In the defence of the truth they seeme as forward as any these are neere the kingdom of God as the Scribe was these are more then halfe perswaded as Agrippa was these are fired with desire many times to know what to doe to be saued as the young man in the Gospell was but alas all this brings them within the compasse of none of Gods promises and if they looke not to it fearefull apostacie will be the end of all this and they may proue most spitefull aduersaries of the same ministerie they admired and proud contemners of the same remorse with which themselues were often smitten and so their latter end be ten times
to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for of the buriall of the bodie he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guiltie before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ hee may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Certainly there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward waÌ„drings distractions after the world sudden euill propositions against God or his word or prouidence or presence or promises or peoplei mpatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions eâ—ther of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remoouing of these remainders of corruption death commonly ariseth out of the disease of someone part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but wee must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresse of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgment vnapalled these are mightie in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angells of heauen and the prouidence of God is vsually eminent towards these Now for the third might someone say what hath the Christians buriall to doe with Christ how is there any relation between them Answ. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gratious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall wee may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondlie for instruction to be carefull to bury our sinnes but here take heed of the dissimilitude for in some things the comparison cannot hold as here in two things for first when we bury the bodies of our friends we bury them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe But let all such as feare God be otherwise minded especiallie let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if wee light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to bury with odours so should we our odours and sweet smelling praâ—ers offered vp in the mediation of Christ. And howsoeuer this worke may seeme difficult yet God many times strangely releiues our infirmities After Iezabel was cast downe and dead â—hey had not been long within but sending out to bury her they found nothing but the skull and her feete and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when wee come â—o finâ—sh our mortification we may by the strange help of God finde the body of the master gon we know not how so as wee shall not be troubled vnâ—esse it be with some skull or
dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it for the desire of the couetous is not naturall but against nature Naturall desires are finite but vnnaturall desires find no end And therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of wind is empty still for all that So is the mind of the couetous His heart will be no more filled or satisfied with gold then his body with wind Hereupon it is that a couetous man is alwaies poore and hath not what he hath But hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father is he a father why then do we doubt of his willingnesse to helpe vs and is he a heauenly father why then doe we question his all sufficiency to prouide what we need besides hath he giuen vs life and and will he not giue vs food to preserue life doth he daily prouide for thousand thousands of foules that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature And besides the poore and the vsurer meet together in many things One God made them both One sunne lights them both One heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is betâ—er thrist to couet after godlinesse For it hath the promises of this life and the life to come And who can count the gaine of godlinesse seeing God is the godly mans portion and his exceeding great reward The third preseruatiue is the daily practise of piety If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is they must neeeds liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our sauiour Christ had dehorted men from the cares of this life he adioines this exhortation let your loines be girded about and your lights burning and ye your selues like vnto them that waite for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall find waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they do so little think of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons or to get our selues liberty to conceiue the hope of any long prosperity and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires that we should auoide and betimes set against it or mortifie it And thus farre of couetousnesse and thus also of the catalogue of sinnes from which he doth disswade The reasons follow Ver. 6. For the which things sake the wrath of God commeth on the the children of disobedience Ver. 7. Wherein ye also walked once when he liued in them These words containe two reasons to enforce the exhortation in the former verse Th one is taken from the euill effects of the former sinnes ver 6. The other is taken from their owne experience while they liued in the estate of corruption ver 7. in laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God a part I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthinesse and couetousnesse shall not escape Gods wrath For they incurre both his hatred and his plagues both which are signified by the word wrath And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall temporall for whoredome and any kinde of vncleanenesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meetes with the sinnes of the bodie by iudgements vpon the body so that many filthie persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction now I am brought almost into all euill in the middest of the assembly Spirituall for vncleanenesse breeds in many a reprobate sence and finall impenitency Many also for their filthinesse are pursued with secret and fearefull terrours of conscience and sometimes frensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the Kingdome of Heauen As hath beene also before declared Neither let the couetous person thinke he shall speed any better For God hates him wonderfully and therefore the Prophet Ezechiel sayth that the Lord smites his fists at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now least the people should obiect that those were but great words the Lord would not do so they would deale well enough with the Lord. He preuenteth it and sayth can thy heart endure or can
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
And so notes the dignitie of loue aboue all other vertues for it is indeed more excellent both in respect of causation as they say in Schooles because it begets the rest as the efficient cause and for the preseruation of it other vertues are practised or the finall cause of them as also it is aboue the rest in acceptation whether we respect God or men And thirdly it is aboue the rest in respect of continuance And this may serue to reprooue our great neglect of so noble a grace and it may teach vs in our praiers to remember to pray for this and in our practise to prouoke vnto loue A Cauill of the Papists must bee auoided heere For they absurdly reason thus If loue be aboue all vertues then it is loue that makes vs iust in Gods sight But for answer we may easily satisfie our selues with this that before men and in conuersing with men loue is aboue all But before God faith is aboue all loue is aboue faith onely in some respects as in continuance but faith is aboue loue in iustification Put on Loue is not naturall t' is a vertue that in in the trueth of it is wonderderfull rare in the world for man is vnto man naturally a wolfe a foxe a beare a tigre a lion yea a very deuill and that is the reason why men are so constant in malice it is naturall with them and this is the reason why vnity and louing concord is found in no calling amongst men Loue Loue is of diuers kinds there is naturall ciuill morall and religious loue it is naturall loue for a man to loue himselfe his parents kindred c. This ciuill loue that is framed in vs by the Lawes of men by authority from God whereby we are brought not to violate the rules of Iustice or society In morall loue that loue of friends is of eminent respect but it is religious or Christian loue is meant heere Christian loue is carried both towards God and towards men and both may be heere meant For the very loue of God may be required as needfull in our conuersing with men because we can neuer loue men aright till wee first loue God and besides we are bound in our carriage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue wee beare to him Sure it is that the true loue of God is exceeding needfull to be put on as a most royall robe I say the true loue of God and therefore I aduise all sorts of men as to labour for it so to try themselues whether this loue of God be right in them if we loue God wee receiue them that come in his name and the loue of the world doth not raigne in vs and wee are much in thinking of God and godlinesse for we often thinke of what wee loue and wee loue the word of God and in aduersity we runne first to God for helpe denying our selues to bring glory to God subiecting our wills to his will glorying in the hope of his mercy and it is certaine also if we loue God aright we desire his presence both of grace and glory And this loue will compell vs to holinesse causing vs to hate what he hates and to obey his commandements and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies or brotherly loue of Gods children Christians are bound to loue their very enemies and this kind of loue must be put on as well as the other onely let vs aduisedly consider what the loue of enemies hath in it When God requires vs to loue our enemies hee doth not require vs to loue their vices or to hold needlesse society with their persons or to further them in such kindnesses as might make them more wicked or to relinquish the defence of our iust cause but to loue is not to returne euill for euill neither in words or deeds and to pray for them and to supply their necessities as we haue occasion ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them But I thinke the loue of brethren is principally heere meant this is a fire kindled by the sanctifying spirit of God this was intended in our election this prooues our faith this nourisheth the mysticall body of Christ this loue is without dissimulation it is diligent labouring loue it is harmeles and in offensiue it woundeth not by suspitious prouocations or scandalls it is not mercenary for as God is not to be loued for reward though he be not loued without reward so we must loue men not for their good turnes they do vs but for the good graces God hath giuen them And we should shew our loue in vsing our gifts for the best good of the body and manifest our compassion and fellow feeling by counsell and admonitions and consolations and alwaies of edification and by workes of mercy auoiding contention and couering the infirmities one of another Thus of the dignity and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection 3. waies 1. Because it is a most perfect bond and so it is an Hebraisme for all vertues are not as it were collected in loue all other vertues will soone be vnloosed vnlesse they be fastned in loue neither doth it onely tye vertues together but it giues them their perfection moouing them and perfecting them and making them accepted And it is most perfect because it is most principall among vertues nothing is in this life well composed that is not directed hither But let none mistake he doth not shew heere how wee be made perfect before God but how wee might conuerse perfectly amongst men And so the summe of this sense is that all should be well with vs in liuing one with another if loue flourish amongst vs perfection consisteth in loue by way of bond Secondly it is a bond of perfection because it is the bond that ties together the Church which is the beauty and perfection of the whole world Thirdly it is a bond of perfection as it leades vs to God who is perfection it selfe yea by loue God is ioyned to man and dwells in him The vse of all is seeing loue is of this nature vse dignity and perfection therefore we should labour to be rooted in loue euen euery way firmely setled in it And to this end we should labour more to mortifie our owne selfe-loue and the care for our owne ease profit credit c. And this may wonderfully also shame vs for those defects are found in vs. It may greatly reprooue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull
neglect of fellowship in the Gospell in many places and all those euill fruits that arise from the want of the exercise of this grace such as are suspitions blind censures c. And thus of loue Verse 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be thankefull In this Verse he exhorts vnto the two last vertues Peace and thankefulnesse In the exhortation to peace there is the duety and the reason The duety in these words let the peace of God rule in your hearts where I consider the nature of the vertue peace the author of it God the power of it let it rule the seat or subiect of it in your hearts the reason of it is double first from their vocation to the which ye are called Secondly from their mutuall relation as members of one body Peace Peace is threefold internall externall and eternall Internall peace is the tranquillity of the mind and conscience in God satisfied in the sence of his goodnesse Externall peace is the quiet and concord in our outward estate and carriage Eternall is the blessed rest of the Saints in heauen the last is not heere meant Of God Peace is said to bee of God in diuers respects 1. Because our peace should be such as may stand with the glory of God so wee should seeke the truth and peace 2. It may be said to be of God because he commandeth it 3. Because he giueth it he is the author of it hence peace is saide to be a fruit of the spirit and God is said to be the God of peace In this last sence I thinke it is meant heere Let it rule The originall word is a terme borrowed from running at race and it imports Let peace be the Iudge let it sit and ouer-see and moderate all the affections of the heart seeing we are in a continuall strife whereas our affections would carry vs to contentions discords brawlings grudges and diuisions c. Let the victory be in the power of peace Let peace giue the applause and finally determine the matter Thus of the explication of the sence of the words Now all these words may be first vnderstood of internall peace with God and then God may bee said to be the author of it in diuers respects 1 It may be said to be of God because he sent his sonne to merit it Hence Christ is said to be our peace Prince of peace Lord of peace Secondly because he sends his messengers to proclaime it and inuite men to it Thirdly because he sends his spirit to worke it Now this peace of God is said to rule 1. When it ouerswayes doubts and tentations establishing the heart in the confidence of the assurance of Gods loue in Christ which is when a man can say as the Apostle did I am perswaded neither principalities nor powers neither heights nor depths things present nor things to come shall euer be able to separate vs from the loue of God which is in Christ Iesus Catharinus a very Papist could gather certainty out of this place 2. When in our carriage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences 3. When in aduersity we can deny our selues and rather choose to suffer affliction then forgoe the peace of Christ in our hearts Now when the holy Ghost ads in your harts it implies that true peace with God will encounter both presumption and hypocrisie and diffidence Presumption for it will rule in our hearts it will not abide hardnesse of hear◠and the spirituall slumber It will not rest till there bee affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not 〈◊〉 onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Diffidence and so these words excellently encounter a feare in weake Christians Oh I shall loose my peace and that rest I haue now this is answered heere thy peace is in thine heart and therefore who can take it from thee it is not like thy money and credit c. for these may be taken away But peace can no man nor Deuill take away without thine owne consent it is in a Chest where no hands can come but Gods and thine owne The vse of this may serue for reproofe of that lamentable security that is in most men about their inward peace with God not onely that most men wretchedly procrastinate through the hardnesse of their hearts refuse peace in the season when God offers peace and beseecheth them to be reconciled but also for that the most men conforme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets and is too common a fault of many ministers to cry peace peace when there is no peace by reason of the sinnes men liue in without repentance The holy ghost in many places complaines that such is the state of the most men that they haue not knowne the waies of peace And the day of Iudgement shall finde many that cry peace and safety while they are ready suddenly to perish Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabell remaine So may not wee say what peace can there be vnto men though the world struggle and gainesay so long as lippe-seruice swearing prophanation of the Sabbath bloud drunkennesse whoredome contempt of the word c. do so much abound without amendment Secondly hence wee may learne by all meanes to seeke the peace of God into our hearts And to this end we must be Gods people and get an humble and contrite heart and soundly labour our iustification by faith wee must be good and true in our hearts and worke righteousnesse and study the Scriptures waiting vpon the word preached Thirdly it may serue for comfort to all Gods seruants that seeke true peace the Lord would haue them to haue peace and to haue plenty of it that it may rule in them Oh but I haue many and great afflictions in the world Solu What though in Christ thou maist haue peace Oh but I cannot see which way I should haue any peace Sol. He will create peace Oh but the Diuell is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly Oh but the peace we haue neither is nor heere will be perfect Sol. Peace shall come Oh but I am afraide least my peace with God breake and so hould not Sol. The mountaines may fall but Gods couenant of peace shall not fall Thus of internall peace externall peace followes And it is eyther domesticall or Ecclesiasticall or polliticall Peace should rule our houses and shew it selfe by
k Esay 9.6.7 l Ephes. 1 vlt. m Psal. 110.3 n Psal. 2. Math. 11.29 How the deuine nature can be in the humane How Christ was like vs how vnlike Distinctions of vnions o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Act. 20. Gifts naturall and supernaturall in Christ. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold wisedome in Christ. A threefold created wisedome in Christ y Mat. 11.27 z Esay 11 a Luk 2. â—2 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the power of Christ. d Matth. 28. e Acts 17.30 Vses a Ioh. â— 16 b Ephes. 1.23 c Ephes. 4 10. d Mat. 11 2â— Rom. 15.14 e Ioh. 1.16 f Acts 6.8 g Rom. 14.17 h Hebr. 2. i Rom. 15.29 Christians are compleat both comparatiuely and positiuely k Ephes. 1.23 4.16 l Heb. â— 15. m Heb. 6.14 n 2. Tim. 3 16. o Ioh. 17.3 The compleatnes of the weake Christian. p Ezek 36. Ier. 42.39 The compleatnesse of strong Christians q Col. 1.16 r Col. 1.17 s Eph. 1.4 t Rom. 1.17 1. Cor. 5.21 u 2. Cor. 1.20 * 1. Cor. 1.5 x Eph 2. â—6 y Eph. 2.20 z 1. Ioh. 5.11 a 2. Cor. 5.17 b Rom. 8.9 c 2. Tim. 4.8 2. Thess. 3.5 2. Pet. 3.12 d Iâ—h 15 18.20 e 1. Ioh. 3.14 Eph. 4.16.17 f 1. Ioh. 1.6 Hebr. 9.14 1. Ioh. 3.6 g Iob 38. h Genes 3. i Esay 6. k Iob 38 7. l Dan. 4.10 m Psal. 104. n Dan. 7.10 Hosea 12.24 Math. 26.53 o Elohim p Math. 1. The benefits Angels haue by Christ. q Iob. 4. What the Angels do for the body of Christ. r Psal. 34. s Luk. 16. t Math. 24. u Math. 18.10 Ob. Sol. A twofold circumcision a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh c Gal. 5.2 What circumcision signified The end of circumcision d Gal. 5.3 e Rom. 4.11 f Gen. 17.7 g Gen. 17.12.14 Why it was abolished i Rom. 15. Note 8 Reasons why there be such hard phrases and kindes of speech in Scripture k Math. 13. Esay 6. l Hebr. 2.3 m Dan. 12.8 What circumcision without hands is n Heb. 2.1 o Psal. 2.3 2. King 9.11 Ier. 29.26 The time of circumcision without hands o Luk 14.17 p Ioel. 2 12. q 2. Cor. 6.2 r 2. Cor. 6.2 s Matth. 3.10 t Esay 55.1.6 u Ioh. 15.2 * Rom. 1. 11.8.9.10 Esay 6. Math. 13.13 x Psal. 9. The defects of the carnall Isralite The practises of the flesh Courses for taming the flesh Esay 40. 1. Pet. 1.2.4 1. Cor. 1. Eccles. 2. Pet. 2.9.10 Eccles. 11.9 Rom. 8 3. Similes Vses How sinne must be put off 4. Things in mortification What the flesh doth in the godly When sinne is put off Sinne is put off fiue waies A twofold circumcision of Christ. Why Christ was circumcised * Ier. 4.4 x Ier. 6.10 7.51 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 a Ioh 19. b Matth. 12.39.40 c Esay 53.9 d Psal. 5. Of the buriall of sinne Their priuiledges that haue attained to the buriall of sinne How our spirituall buriall depends vpon Christ. Uses The state of such as neglect mortification Dissimilitude in two things Note this rule Similitudes How many waies Christ ruseth men vp A fourefold resurrection The resurrection of graces A resurrection of 13. graces in a childe of God g 1. Pet. 4.14 h 2. Tim. 1.7 i Zach. 12.12 k Ephes. 1.18 The resurrection of duties in a childe of God of diuers sorts in which he differs from the wicked l Reuel 12.1 m Esay 56. n Cor. 1.12 11.3 * Psal. 1 19.31 o Math. 5.6 p Rom. 1.16 q Psal. 1.2 Luk 8.15 r Gal. 4.6 s Esay 56. t Rom. 2.26 u Act. 24.16 * Psal. 14.1 x Ier. 6.10 y Ioh. 15.19 z Ier. 5.2 a Reuel 3. b Esay 25.8 c Ephes. 2.12 d 2. Thes. 3.2 e Ephes. 4.17 f Psal. 14.4 Vse For terror For comfort to afflicted consciences The ends of baptisme Three waies baptisme respecteth mortification and viuification The benefits signified in baptisme g Math. 3.8 1. Pet. 3.21 h 1. Cor. 15. i Math. 28. k Gal. 3.27 l 1. Cor. 12.13 m Act. 2.38.39 n Math. 3.38 o Cant. 2.41 p Mar. 16.16 q 1. Pet. 3.21 What faith doth in baptisme The vse of faith about sanctification r Heb. 11.6 s Gal. 5.20 t Ephes. â— 16 u Ioh. 12.46 * Act. 15.9 x 1. Ioh. 5.4 y Rom 5.2 z Gal. 6. a 2. Tim. 3.15 b Mat. 21.22 How we may come to belâ—eue the effects of baptisme Vses 3 Rules if we would reason for Gods power to the effect * In what things wee may beare our selues vpon Gods power c Phil. 4.13 Esay 41.10 d Esay 27.7 e Iob 36.22 Esay 27.11 Zach. 13.9 f Psal. 71.20 Esay 43. g Iob 12 16. Esay 54.16.17 h Exâ—d 15.6.7 Esay 42.13 41.15 i 1. Cor. 10.12 2. Cor. 12.9 Esay 27.1 k Ezech. 36.28 Esay 26 12. l Esay 40.29 vlt. c. Esay 57.15 m 2. Tim 4.18 n Phil 1.6 â—â—de 24. 1. Pet 1.5 1. Sam. 2.9 o Psal. 8.9.7.8 p Gal. 2.8 Col. 1. vlt. q Esay 44.26 r Esay 55.11 s Rom. 1.16 1. Cor. 1.18 t 2. Cor. 10.4 Vses u Psal. 111.2 * Psal. 68.28.33.45 x Heb. 11.35 y 1. Cor 2.5 z 1. Cor 15.16.20 a Act. 13.33 b Rom. 4 vlt. c 1. Pet. 3.21 d 1. Cor. 15.14 1. Pet 1.3.4 The swarmes of sinnes in vnregenerate men A fourefold death a Esay 26.19 Death to sin for sinne and in sinne What spiritual death in sin is b Rom 8.7 c 1. Cor. 2.9.14 d Reuel 3.2 Why originall sinne is called flesh What original sinne is 3 Things in originall sin Our miserie in respect of originall sin Vses e Heb. 12 1. f Gal. 5. g 1 Pet. 4.6 h 1. Pet. 4.1 We are three waies quickned i Eph. 4.17 k 1. Cor. 4.16 l Isai. 41. m Heb. 7.16 n Ioh. 6. * The author meanes necessitie titles and priuiledges of spirituall quickning o Esay 6. p Rom. 1.6 q Luk. 6. r Math. 19. s Tit. 3.7 11 Prerogatiues t Iob. 1.13 u Esay 53. * Esay 43.4 Rom 1.7 x Gal. 1.4 y Ephes. 1.3 Esay 61.10 z Heb. 12.22 a Ezech. 39. vlt b 2. Cor. 3. â—â— c 2 Cor. 3.18 d Rom. â— 3 e Gal. 4.6 f Râ—m 8.26 Hos. 12.5.6 h Ezech. 36.27 i 2. Cor. 1.22 Ephes. 1.14.15 k 1 Pet. 1.3 4. Signes of the new birth g Gal. 5.22 l Act. 2.41 m Eze. 20.43 n Esay 4.4 o Esay 61.2.3 p Math. 13. q Iob. 23. r Esay 60.8 s Math. 11. t â— Cor.
the sinne deny that they are couetous T is rare to find any couetous person that will confesse that he is couetous And therefore for answer hereunto it will not be amisse out of the word of God to shew the signes of a couetous man The first signe of a couetous man is the desire to haue the sabboth ouer that he might be at his worldly affaires A couetous man thinks all the time set apart for Gods seruice exceeding tedious and long And he hath a great inward boiling of desire to haue such times and imploiments past The sabbath is wonderfull burthensome to a worldly mind especially if he be restrained from worldly imploiments The Prophet Amos bringeth in the couetous man of his time saying thus in the discontentment of their hearts when will the new Moone be gone that we may sell corne and the sabbath that we may set foorth wheat The second signe of couetousnesse is oppression and fraud When men to compasse gaine care not how they vex and racke the poore or such as liue vnder them or in buying or selling out of greedinesse of gaine circumuent and pill and defraud others by customary lying or false waights measures or ballances or any other fraudulent course This is an euill couetousnesse Vsury also that is a desire to increase riches by interest is a palpable signe of couetousnesse especially in these times when the sinne of vsury is so vniuersally condemned for if men were not besotted with the loue of riches they would not dare to liue in such a damned sinne but I thinke all men easily know that vsurers are couetous and therefore I need not proue it The third signe of couetousnesse is greedy and distracting care I meane such a care as deuoures a mans thoughts that euery day will keepe possession in a mans soule and runne in his mind continually both sleeping and waking Plodding and carking cares and this may be discerned by comparing these cares with our care for eternall things When we haue more care for this world then for heauē we need go no further but resolue vpon it couetousnesse hath deceiued vs. Neither doe I meane that they only are couetous that immoderately disquiet themselues with continuall cares for getting of treasures and the superfluities of abundance For it is sure that couetousnesse may be in vs in a high degree though our cares be but about things that are necessarie as about the things we must eat or put on As the comparing of the 15 verse of Luk. 12. with v. 21.22 wil shew Now the care for necessaries is not simply forbidden because we are bound to vse the meanes with diligence and carefulnesse but the care that is a signe of couetousnesse may be discerned by the very tearmes the Euangelist Saint Luke vseth to describe it by For in the 22 verse our sauiour saith take no thought for your life c. and by taking thought he notes a perplexed inward sorrowfull and fearefull care about life and the things thereof And verse 26. he saith why take ye thought for the raiment as if he would haue vs note that it is a property of couetous cares to be deepely drowned in perplexity euen about trifles and small matters and surely we may obserue worldly minded people and one would wonder to see how they vexe and disquiet themselues about euery meane occasion especiall if there be the least colour of any profit or losse towards Againe our Sauiour vpbraideth those that are caried with those cares that they haue but a little faith whereby he shewes that then our cares are faulty and arise from the infection of couetousnesse when they are raised by vnbeliefe and mistrustfulnesse of Gods prouidence or promise Lastly in the 29. verse our Sauiour saith thus Therefore aske not what ye shall eate or what ye shall drinke neither stand in doubt or as you may see it rendred in the margent neither make discourses in the aire and by these last words he notes another property of a couetous person and that is when he hath his head tossed with cares or feares either about the compassing of his profits or preuenting of losses c. he is so full of words and manie questions what he shall doe and how he shall auoide such and such a losse that he hath neuer done either moning himselfe or consulting to no purpose in things that either cannot be done or not otherwise c. Or it may note this endlesse framing of proiects for the compassing of his desires Thus of the signes Yet notwithstanding these signes I must needs confesse that couetousnesse it not easily discerned both because it is an inward distrust in the spirit of a man and also because their comes to this vice vsually fained words to hide it from the view of others or subtile thoughts and euasions to blindfold the conscience within and besides it is the nature of this sinne quickly to darken the discerning of the mind and therefore I thinke couetousnesse in the most may be well called coloured couetousnesse it is so on both sides masked The vse of all should be to teach vs as the author to the Hebrewes saith to haue our conuersation without couetousnesse and to be content with the things we haue resting stedfastly vpon the promise of God I will not faile thee nor forsake thee And to this end we should pray as Dauid did that God would incline our hearts to his testimonies and not to couetousnesse Preseruatiue or remedies against cuuetousnesse Qu. But what are the best remedies or preseruatiues against couetousnesse Ans. There are these things among the rest that are of great vse to preserue vs from couetousnesse or to weaken the power of it The first is that which I mentioned before viz. praier to God daily that he would incline our hearts to his testimonies that so we might haue our minds drawne away from the cares of couetousnesse The second is meditation And there are diuerse things which being seriouslie thought of may preuaile against the perplexed cares of couetousnesse As first example and that either of godly men and the holiest worthies of the Lord that in all ages haue willingly confessed themselues to bee strangers and pilgrims looking for a city in another country hauing a foundation whose builder and maker is God or else of wicked men For it is so base a vice that it should be found in none but Gentiles that know neither Gods promise nor prouidence and sure it is found in none but vngodly men that are strangers from the couenants of promise Secondly the nature of man For consider the soule of man is a celestiall thing and diuine and hath nothing from the earth And the body of man is erected with a face towards heauen and the whole earth is vnder mans feet and hath its name from treading vpon it to note that man should walke on it with his feet not