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 old 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 hastens old age and death vpon their bodies Also in some men sinne may be said to be old in respect 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 What are the works of the old man Thus of his nature now of his workes The workes of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiuable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed wee must vnderstand that he giues lawes to the members against the law of God and the minde that hee frames obiections and lets against all holy duties that he striues to bring 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 workes both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he works Atheisme impatience contempt carnall confidence hypocrisie he forges and frames continually and multiplies euill thoughts he workes lusts of all sorts he workes anger rage malice griefe euill suspitions and the like Outwardly he workes all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward workes are set downe in the Epistle to the Galathians b Gal. 5.22.23 He is here in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his workes because he rests not in euill dispositions but will burst out into action besides it is his trade to sin and they are well called his workes because they are properly a mans own for till a man repent he hath nothing his owne but his sin and it is to be obserued that his works indefinitely must be put away as if the holy Ghost would imply that all his workes were nought for his best workes are infected with the viciousnes 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 onely they can be accepted Thus of the matter to be reformed the manner followes Put off The faithfull are said to put off 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 sinne 3. By iustification and so the guilt of sinne is put off 4. By relation and so in our head Christ Iesus he is euery way already perfectly put off 5. By Hope and so we beleeue he shall be wholy remooued at the last day 6. By Sanctification and so he is put off but in part and inchoatiuely the last way is here principally meant 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 c Joh. 15.3 And to be sanctified by the word d Ioh. 17.17 The word first begins the worke of reformation it informes renues chaseth away the affections and lusts of sinne c. And then secondly the Christian at home puts him away by confession and godly sorrow and the diuorce of daily practise of reformation This is in effect that which is signified in the other metaphor of crucifying the old man e Rom. 6.6 for to crucifie him is to lift him vp on the crosse of Christ and to naile him with the application of Gods threatnings which causeth the paines of godly sorrow Haue Q. Can men put off the old man in this life Answ They may by inchoation not perfectly Q. But when may wee haue the comfort of it that the old man is put off and crucified in vs. Ans When he is so subdued that he raignes not for to take the benefit of the word crucified to crucifie is not absolutely and outright to kill and therefore it is said in the Creede Christ was dead after he had said he was crucified to note a further degree Now then as I conceiue of it sinne is crucified when we make our natures smart for it so repenting of our sinne as we allow no sinne for to crucifie a man is to leaue no member free prouided that we be sure that the old man be so pierced that he will die of it though he be not presently dead Yee The persons are indefinitely set down to note that it is a duty required of all sorts of men to put off the old man and this worke it is required of great men of learned men of wise men of young men in a word of all men without exception The vses follow Vse And first we may here informe our selues concerning the necessitie of mortification there is in vs such corruption of nature and such works of corruption as if they be not mortified they will certainely mortifie vs. Secondly here may be collected matter of confutation and that of Popish antiquity for euery man carries that about with him that may prooue that a thing may be ancient and yet vile Thirdly how can the most of vs escape but the reproofes of God must needs fall vpon vs for euery man looks to the mending of his house and his lands and his apparell c. but who lookes to the mending of his nature euery man hath courage to put away an euill seruant and an adulterous wife but where are the people that will resolutely set vpon the diuorce of sinne men may be deceiued but the truth of God will remaine vnchangeable if we haue not put off the old man with his deceiueable affections and workes we haue not after all this hearing learned Christ as the truth is in him f Eph. 4.22.23 but when I speake of putting of I meane not that sinne should be put off as men put off their garments with a purpose to put them on againe after a certaine time VERS 10. And haue put on the new man which is renued in knowledge after the Image of him that created him IN this verse is contained the second reason to inforce mortification taken from their new estate in grace The reason in it selfe intreats of the new birth and describes it by shewing
that voice be Thou foole this night shall thy soule be taken from thee o Luk. 12.16 And thus farre of these words as they concerne the coherence with the former words Now I consider them as they are in themselues And first of the wrath of God Iustice in God considered foure vvayes Wrath of God It is apparant that wrath in God belongs to his iustice And iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all and so his decrees are iust p Ro. 9.13.14 Secondly as he is God of all and so the common workes of preseruing both good and bad are iust q 1 Tim. 4.14 Matt. 5.45 Thirdly as a father in Christ and so his excellencie the God of beleeuers and thus he is iust in performing his promises and infusing his grace and in bestowing the iustice of his sonne Fourthly as Iudge of the world and so his iustice is not only distributiue but correctiue And vnto this iustice doth wrath belong Anger is properly in God Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God and the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiuable Secondly in such a sense as is reuealed in Scripture Wrath diuersly interpreted The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge r Ioh. 3. vlt. sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not doe according to the fiercenesse of my wrath Å¿ Hos 11.9 that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans Is God vnrighteous which bringeth wrath t Rom. 3.5 it is well rendred which punisheth The wrath of God is distinguished by diuers degrees and so hath diuers names for there is wrath present and wrath to come Present wrath is the anger of God in this present life u Ioh. 3. vlt. and is either impendent or powred out Wrath impendent is the anger of God hanging ouer mens heads ready to be manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred out is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people * Luk 21.23 in the destruction of Ierusalem and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men x Rom. 1.17 Wrath to come y Matt. 3.7 Rom. 2.5 is that fearfull miserie to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that wee may be yet more profitably touched with the meditation of this point I propound six things concerning Gods wrath further to be considered First the fearfulnesse of it Secondly what it is that workes or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fiftly the signes of wrath pacified And lastly the vses of all The fearfull greatnesse of Gods vvrath shevved For the first The fearfulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearfull I will shew by one place of Scripture onely First by Scripture Nahum 1.2.3.4.5.6 and that is the first of Nahum the Prophet for he saith God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certaintie of it that God will be as sure to reuenge as euer the sinner was to sinne But this is more confirmed when he saith he is the Lord of anger as if he would import that his anger is his essence as if he were all made of anger and that he is the author of all the iust anger that is in the world And if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe And to assure vs yet further of the terror of his wrath he addeth The Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his iustice And therefore if any doe obiect that they see it otherwise Ob. Sol. for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and saith that the Lord reserueth wrath for his enemies hee hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his furie are not yet poured out And if any should reply Ob. Sol. that they haue obserued that wicked men haue prospered long and scaped for a great while without any punishments to speake of the Prophet answereth that and saith that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement he will not faile nor be hindered Ob. Sol. And if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the clouds are the dust of his feet The meaning is that God hath wayes to execute his iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running fiercely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashan is wasted and Carmell and the floure of Lebanon is wasted The mountaines tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is poured
the Image of God by grace and effectuall calling in Iesus Christ that this may bee more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calls him the Image and glory of God Å¿ 1 Cor. 11.7 2. As a Magistrate and so Princes and Rulers are called gods t Psal 82. on earth but neither of these are meant here For this Image of God here mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to he here considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kind of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring * Act. 17.28 Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortal and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery facultie hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may proue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith hee that seeth me seeth the Father He saith not hee that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans bloud he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternity is as it were briefly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meeknesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that hee is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies * Mat. 5. but generally by holinesse of cariage man doth resemble God I meane in the creation did so and by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as he was God and we are his image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. There is the image of nature which Adam had 2. The Image of grace which the Saints now haue And thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. He had an immortall nature free from infirmities diseases death 3. Hee should haue propagated an immortall seed after the image of God whereas now grace will not be
as Testimonies of Gods fauour Obiect Oh but it seemes the Saints haue little cause of ioy or praise for they are much afflicted and that by the iudgements of God too eyther in their consciences within Solut. or in their bodies or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life Psal 37.28 though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psalm 28. vers a charge is giuen to flye from euill and doe good in which words a Saint is desciribed by his practise Obiect Oh but what shall they get by this precisenesse Sol. They shall dwell for euer Solut. no men haue so certaine sure and durable estates as those that make conscience of their wayes hating the infection of all sinne and delighting themselues in well-doing Obiect Oh but wee see they are much maliced and hated disgraced and wronged in the world Solut. Sol. The Lord loueth iudgement if men right not their wrongs God will Psalme 7. nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sincerity shall neuer escape Gods hands Obiect Oh but we see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Solution Sol. Though God afflict and chastize his people as a Father his beloued Sonne yet he forsaketh not his Saints Obiect Oh but the Saints themselues are full of great doubts whether they shall perseuer Solut. or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Psal 85.8 Againe in the 85. Psalme though the Church be in great perplexities in respect of outward afflictions yet this comfort the Saints haue First that though Gods stroakes seeme to bee the stroakes of warre yet Gods words are the words of Peace the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people Secondly when God smites his people hee euer hath a regard to this not to smite them so long as they should bee driuen to turne againe to folly by folly hee meaneth sinne for all sinfull courses are foolish courses The Lord by crosses intends to bring them out of sinne not to driue them in and if men finde not these priuiledges true it is because eyther they doe not hearken that is obserue and marke the Word Spirit and Workes of God or else because they are not his Saints In the 149. Psalme there is an Honour giuen to all the Saints Psal 149.5.6.7.8.9 viz. that they should with a two-edged sword execute vengeance vpon the Heathen and corrections vpon the people they should binde Kings with chaines and Nobles with fetters of iron thus should they execute vpon them the iudgement that is written So forcible and powerfull are the publike threatnings and censures of the Saints assembled in their holy ranckes as also their priuate prayers that all the swords of great Princes cannot so plague the enemies of the Church as doe the Saints by these weapons So fearefull are the corrections and iudgements which the Saints by prayers and censures may bring vpon whole troopes of wicked men as no swords or fetters in nature can be comparable to them Dan. 7.27 When Daniel had described the greatnesse and glory of the Princes Potentates and mighty States in the foure Monarchies at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen and that is the Kingdome of the Saints of the most High So glorious is the state of the poore despised Seruants of God euen heere in this world in the Kingdome of grace Daniel 7.27 And if there bee such suing on earth to become free-men of great Cities especially to liue in the Courts of great princes how great is the felicitie of euery childe of God who is no more now a forreiner or stranger but a Cittizen with the Saints Ephes 2.20 and of the housâ—â—â—ld of God To conclude this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life that in that great and last and terrible day Christ will be glorified in them and made maruellous in the Saints 2 Thes 1.10 And last of all though the Saints be here despised and trodden vnder foot iudged and condemned by men yet the time will come 2 Cor. 6.2 when the Saints shall iudge the world Oh but some one will say all the difficulty lyeth in this Qu. Who are Saints to know who are Saints Ans To this end Ans besides the foure things generally laid downe before I will for triall alleadge two or three places of Scripture first in Deut. 33.3 Deut. 33.3 When Moses had praised the loue of God to the Iewish Nation The first signe hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him hee had alwaies in his hands Psal 16.3.5.6 and giueth this signe to know them by viz. They are humbled at his feete to receiue his words Secondly Dauid hauing spoken of the excellency of the Saints on earth Dauids foure signes to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though hee had hopes or possession of great things in the earth yet Gods fauour was that hee did most prize Psal 16.5.6 and spirituall things were vnto him the fairest part of his inheritance and though he had many crosses yet the line was fallen vnto him in a faire place so long as hee could see grace in his heart and the GOD of grace to loue him freely Secondly he could as heartily praise GOD for spirituall blessings viz. Counsell Knowledge Psal 16.7 and direction out of the worde of God as wicked men could for temporall Honours Riches Pleasures and such things as they loue best Thirdly his reynes did teach him in the night Some thing can wicked men learne by the Word without but God did neuer honour any with the feelings of the Spirit of Adoption but onely the Saints Obiection Obiect Oh but might not Dauid bee deceiued in that signe by illusions c. Ans Dauid giues two reasons why hee could not first Solut. Difference between illusioÌ„s the feelings of the Spirit of Adoption his feelings did not make him more carelesse presumptuous and sinfull as illusions doe wicked men but they taught him that is hee learned by them many worthy lessons and directions and encouragements to holy life and neuer did hee conceiue a greater hatred against his sinne then when his reynes taught him secondly he shewes that hee had them in the night that is when hee was alone and withdrawn from company and the things
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their brethren Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 To the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neere in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home 4 To the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sinke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ Men are said to be in CHRIST three waies first as the Plant in the Stocke Iohn 15 secondly as the Member in the body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes 5.25 Dost thou aske then how thou maist get into Christ How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and wordly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes between a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to plead interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spitituall Marriage Againe would a man know whether hee bee in Christ Who are in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man bee abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and void of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercises of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits Romanes 8. pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratiuely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ Of Salutations IT hath beene an ancient custome both in the Iewish Christian Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Stoickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace The acceptations of the word
Sunne how fearefull then is the case of many of vs Rom. 11.20 that can haue no other standing then by Faith Fiftly Nothing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be established Titus 1.15 Seuenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Isay 7 9. Eightly It is a matter of ease and profit and pleasure to liue in sinne John 3.18 especially some sinnes but what is it to die in them Except that yee beleeue that I am hee yee shall die in your sinnes Iohn 8 24. Ninthly consider the contrary to the benefits before if we get not faith we abide in darkenesse we are vnder the rigour and curse of the Law subiect to the dominion of heart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neither the Seede of Abraham nor of GOD without Christ without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter wee are easily ouercome of the World vnconstant in friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bondslaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be considered The incouragements to beleeue 1 The Incouragements to beleeue 2 The Lets of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first we haue many incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when we set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke we may finde Fourthly what greater ioy to Angells or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficulty so great either in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that we may be cured and get Faith Sixtly Esay 55.1 Iohn 3.16 God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call mee Answ He cals all Mat 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect therefore he excepteth not thee but least men should encourage themselues in sinfulnes he addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ Obiect Oh but if I should take that course I should lead a dumpish and Melancholy life Ans It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Solut. Ans Learne of mee that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the case and comfort once had from Christ without interruption If men still thinke this improbable he wils them to put it to triall and they should certainely finde rest to their Soules Obiect 3. Solut. Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey 1 Iohn 3.23 Ninthly God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God 2. Cor. 5.20 Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnesse wee might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of incouragements The lets of Faith Le ts in the Minister Rom. 10. The hinderances of Faith follow to be considered of The lets of Faith are sometimes in the Minister sometimes in the People Ministers are guilty of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contained the whole doctrine of the Sinners conuersion with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Le ts in the People Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly imployments and therfore cannot spend the time about thinking of Sermons Luke 14.16 c. Our Sauiour Luke 14.16 in the Parable showes that though men giue Heauen faire words yet they take not a course to get it but what lets them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profit and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluity and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not bee so taken vp Solut. c. Ans
beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued Obser 1 1 It is hard to haue any sauing grace but it will bee perceiued and obserued Grace will be heard of and obserued if it be true Grace and that for diuers causes First Grace cannot be without fruit externall and by their fruite yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile do vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to bee deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration Vse 3 of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lieth still whiles men please themselues with Obser 4 the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the suddaine restraint and retyring if Men runne not into the same excesse of riot Iohn 16. 1 Pet. 4.4 Esay 59.15 Hee that restraineth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and Obser 5 like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God Vses but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must bee in a fether-bed and for closenesse it must be out of their Closets Indiscretion not the cause of the reproaches and troubles of true Christians these men meane to steale their passages and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue God his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with strange reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods people secondly it is a signe they are now no more carnall persons for if they were of the world the World would not thus hate his owne thirdly their praises are with the Saints Iohn 7.7 and as now they taste of the cup of their affliction so they shall reape the incomparable priuiledges of their communion A Question in the second place may be propounded and that is how their Faith can be heard of seeing it is an inward Grace Quest how it can so outwardly be knowne Answ Faith in it selfe hidden and secret Ans Faith makes it selfe knowne diuers waies doth in people conuerted make it selfe knowne by certaine demonstratiue effects of it as by Confession in time of persecution when the defence of the truth in any part of it is required by constant Profession notwithstanding the scornes and disgraces of the World by Victorie ouer the World when men retire themselues and will not liue by example contemne all earthly vanities and vse the world as if they vsed it not by their loue to the word of God more then their appointed food by the reformation of their owne liues by the exercise of Faith in their callings not hasting to vse ill and vnlawfull meanes not sacrificing to their owne nets and lastly by their loue to Gods people Seeing Grace and Fame are companions wee may learne that the surest way to get a good name The surest way to get credit is to get Grace Philip 4 3. Math. 18. Psal 15.4 Psal 16.3 Prou. 19.1 is to get Grace for then their names are written in Heauen they are knowne of Angells they are imprinted in the hearts of Gods people A good man honoureth them that feare God And Dauid saith They are the onely excellent ones and all his delight is in them And of the same minde is Salomon euen of the poore Childe of God Prou. 19.1 Yea they haue a name in the very conscience of wicked men yea their very enemies which appeares in this that they spend more thoughts about them then the greatest Potentate and would gladly die their death yea a faithfull man is honoured when he seemes contemned And on the other side a wicked man is euer at the greatest in his owne eyes and is not able to conceiue that they that so much depend vpon him A sinfull person is a shamefull person and crouch to him should contemne him as certainly they doe for euery sinfull person is a shamefull and vile person Yea so soueraigne and sure a meanes is Grace for the attayning of a good name Esay 25.8 that it causeth the staines and blemishes of former infamous sinnes to be blotted out When God takes away sinne in the Soule hee will take away rebuke from the name And this God that hath the hearts of all men in his hands workes both wonderfully and secretly Who doth not honour Dauid Peter Magdalene and Paul notwithstanding their great sinnes and faults The last thing here to be inquired after is whether it be not Vaine-glory to seeke fame and estimation It is not alwaies vaine-glory to seeke fame Eccles. Math.
out of the whole For the first heere are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first Fiue things principally to be acknowledged from Gods Grace the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this That we may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1
Patience is a good signe that men are good hearers of the Word and that they practise what they heare g Luke 8.15 Men are not therefore miserable because they suffer much h Matt 5.10 Christians neede not to be ashamed to suffer i 2 Tim 1.22 they may bee troubled on euery side yet not distressed they may be perplexed and yet not despaire they may be persecuted and yet not forsaken they may be cast downe and yet not destroyed k 2 Cor 4.8.9 Patience is a vertue full of good fruites it appeaseth strife l Prou 15.18 25. it helps away the Crosse it is impatiencie and stubbornnesse that makes the Father continue to beate his childe it fits vs for perseuerance with comfort as the Coherence shewes The patient abiding of the poore shall not perish for euer m Psal 9. but they shall receiue at the length a crowne of life n Iames 1.12 The worth of this grace appeares by the hurt of impatiencie for Impatiencie exalts folly o Pro 14.17 depriues a man of the possession of his owne soule p Luke 22.19 dishonours all a mans gifts and graces and all the good things hee hath before done q Iob 4.6 c. c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse and now weares the Crowne r Heb 12.1.2.3 The things we commonly beare are nothing to that Christ and the Martyrs haue borne wee haue not yet resisted vnto bloud Å¿ Vers 4. by suffering wee may reape the comfort that wee are Sonnes and not Bastards t Vers 5.6.7.8 besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life u Ver. 9.10.11 What wee must doe that wee may be patient 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 x Pro 14.29 Iames 1.3.4.6 Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not to be troubled if we beleeue in God the Father in Iesus Christ y Iohn 14.1 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 z Rom 5.1.2.4 John 14.27 Thirdly we must be much in the meditation of the comforts of another life Fourthly we must be often and constant in prayer * Rom. 12.12 Fifthly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of Patience a Reuel 3.9 the Comforts of the Scripture beget both Patience and Hope b Rom. 15.4 Sixthly 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 sobriety and temperance in their hearts and carriage c 2 Pet. 1.6 Seauenthly if we would haue patience wee 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 d Heb. 12.1 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 We must shew Patience in seuen things 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 he 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 wee converse that shew themselues to be so out of weaknesse 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 waiting 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 Hebr. 6.12 and â—0 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 Reuel 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs Motiues to Long-suffering must order vs aright in our selues and toward other 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 commandment we should suffer long f Mat. 5.21.22.45 Rom. 12.21 besides e Exod. 34.6 1 Pet. 2.22 iniuries befalls vs by Gods prouidence g 2 Sam. 16.10 and reuenge is Gods right h Rom. 12.19 Moreouer these raging and reuengefull affections are great hinderances both to Prayer i 1 Tim. 2.8 and to the profit of the Word k Iames 1.21 And lastly anger lets the Diuell into a mans heart l Ephes 4.21 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 m Phil. 2.3 and contentious persons n Prou. 22.26 Thirdly Quest bee daily iealous ouer thine affection and keepe them downe by prayer Quest 2. What if passion do sodainely surprize me Ans 1. Ans How to preuent anger desire of reuenge being wronged Conceale it o Prou. 12.16 2. Depart from them with whom thou art angry p 1 Sam. 20.34 Gen. 27.43.44 3. Appoint at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath q Ephes 4.26 Towards others we must shew the practise of this vertue thus In things that might displease vs but not hurt vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries Quest see them and forgiue them and in the greater wrongs Ans thou must seeke the help of the Magistrate and the Law after thou hast sought all priuate meanes by intreaty offers of peace desire of Arbitration c. follow the Law with loue to thy aduersarie without passion or rage and in the issues bee moderate
Obiect The faithfull themselues discerne not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians Solut. some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne to or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians either want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicity in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of either earth or hell cannot alter his iudgement in the high estimation of such a condition Vses The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory p Psal 29.10.18 and if there were nothing else for a Christian to ioy in yet let all the children of Sion reioyce in their King q Psal 149.2 Yea the thought of this that God is our King should vphold vs and fence vs against all crosses r Psal 74.12 for Christ is a hiding place for the winde and a couer for the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land Å¿ Esay 32.2 And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fairer seruice then to serue the Sonne of God Who would not feare thee O King of Nations t Jer 10.7 accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worshippe this King the Lord of Hoasts u Zach. 14.17 If Iesus Christ be a great King then where shall they appeare that say to the King Apostata x Iob 34.18 Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house y Mal 1.13.14 how dare men so securely offer vp their blinde lip-seruice and lame deuotions It is a Kingdome that is offered why doe wee then trifle why doe they excuse What meanes these fond excuses I haue married a wife and cannot come I haue bought fiue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose either Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefly seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernement of Iesus Christ Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs z Psal 4.5 Wee should open our hearts wider that the King of Glorie by his Word and Spirit may come in * Psal 24.10 Wee should labour for all those Graces by which an entrance is ministred into this Kingdome a 2 Pet 1.8.11 and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we bee neuer so many waies opposed yet seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwaies a good fight b 1 Tim 6. and continue constant and vnmoueable and if Christ lead vs into his Chambers c Cant 1.3 of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwaies Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worshippe and bow downe let him serue with all reuerence and heare without all hardnes of heart d Psal 95.1.3 let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest Quest Why is it called the Kingdome of the Sonne rather then of the Father Ans Answ Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from CHRIST and no man commeth to the Father but by Christ Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued As Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be
The Image of God because he truly resembles God Imago and ad Jmaginem 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 Apparition because hee 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 waies First as the God-head dwels in Christ bodily in respect of the vnutterable presence of the diuine Nature Secondly as by his Miracles and great works he manifested the Diuine Nature and shewed God in the world Thirldly as his Humane Nature is qualified with Knowledge Righteousnesse Purity and other gifts for if man be Gods Image in respect of this Christ is so much more To conclude Christ as he 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 Vse 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 praises Secondly to shew the fearefulnesse of their estate that turne the glory of the incorruptible GOD into the Image of corruptible Creatures Rom 1.23 And this is the sinne not onely of the Gentiles but of the Papists also Thirdly it should wonderfully quicken vs to all the duties of humblenesse of minde and meekenesse and make vs readie in all things to serue one another without wrangling or contention in loue seeing hee that was in forme of God equall with GOD Phil 2.1.2.3.6 put vpon him the forme and Image of a Seruant Fourthly wee may hence learne that if wee would know God wee must get into Christ for in him onely is the Father knowne hee that hath seene Christ hath seene the Father a Iohn 14.9 2 Cor 4.4 Labour then in the businesse of Mortification and Iustification and then that knowledge of God which is impossible to Nature will bee 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 bee 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 bee Gods Image let it bee our honour to bee Christs Image which wee can neuer bee vnlesse wee put off the olde man and his workes b Col 39.10 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 c 2 Cor 4.4 3.18 Gal 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.4 and 3.18.9 c. Gal. 4.19 Now wee may bee framed like to the Image of Christ in three things 1. In Knowledge d Col 3.10 2. in Sufferings e Rom 8.29 3. in holinesse and righteousnesse of heart and life f Ephes 4.21.24 Lastly shall the Diuell make men worshippe the Image of the beast g Reuel 13. and shall not we for euer honour this euerlasting Image of our God Inuisible God God is inuisible h Iohn 1.18 1 Tim 6.16 Iohn 9.11 c. 23.9.10 Vse God cannot bee 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 alwaie in feare and trembling seeing we serue such a God as sees vs when we see not him i Psa 65.5 c. 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 hee might doe that hee might see God I answere that he that would see God first hee must looke for him in the Land of the liuing k seeke for him amongst true Christians hee must first know and loue his brother and then hee shall know and see God l 1 Iohn 4.12 Hee that would know the Father must bee acquainted with the Childe Secondly he must with feare and reuerence and constancie waite vpon the manifestation of God in his house in that light we shall see light Wee 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 m Psa 36.8.9 God is to be seene in Sion n Psalm 84.5.7.8 Gods goings are seene in the Sanctuary o Psal 68.24 Thirdly he must learne Gods Name for he that knowes his Name sees his Nature When God would shew his glory to Moses hee proclaimes his name to him p Exod. 33.19 34.6 c. Fourthly hee must be sure to get into Christ by Faith being borne of God by regeneration q Ioh 6.46 14.7 Lastly hee must bee pure in heartr hee must especially striue against the corruptions inward in his thoughts and affections Thus of the second vse t Math 6.7 Thirdly the consideration of this that Gods is inuisible should incourage vs to well doing euen in secret seeing wee serue such a God as can see in secret ſ Math. 6.4 Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue waies 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient
and turne themselues into all formes requesting beseeching reproouing c. with all diligence and sinceritie The People also must know that their profiting lies in application and to this end they should attend meditate repeate pray striue against Securitie and Obiections keeping aliue the sparkes that are kindled in their soules When a man can conscionably apply the Word it shewes hee truely hates sinne and is a true hearer 1 Cor. 2.11 Fiftly men may know particularly they are reconciled which both checkes Securitie in not labouring for this knowledge and confutes Papists and drowsie Protestants that say it is presumption to thinke so Sixtly Experience giues sure testimonie to the Doctrine of the Gospell then wee know profitably when wee know the doctrine in our owne case as the Colossians here their Reconciliation Wee neede not wonder then if wee see that the most powerfull parts of practicall Diuinitie haue little or no testimonie or if it bee it is darke and seldome from the most men yea from many Church-men The cause is they neuer had experience themselues And we should learne to esteeme their iudgement most that doe draw Religion most into practise for God will shew the humble his way And you In the gathering of Soules God workes beyond desert and many times beyond probabilities If we respect the men they were Gentiles hardened by hundreds of yeeres in custome of sinnes if wee respect the meanes it is Epaphras none of the greatest of the Apostles Which should teach vs to liue by Faith and vse Gods ordinance with confidence As in the businesse of conuersion so in matter of preseruation knowing that God is not tyed to desert or meanes Also Doct. The Church and Kingdome of Christ is in this world still in progresse Christ hath not done when hee hath conquered Rome spiritually that had conquered the world before corporally but here is a fresh increase and a new You also And thus it will be still till the end of the world and therefore wee should euery one doe what wee can to helpe forward the Kingdome of God and the adding of such soules as yet belong to the vocation of Christ And this wee may doe both by furthering the Gospell preached and by seeking a holy seede getting within the Couenant our selues and by education labouring to amend what by propagation we haue marred Yea the consideration hereof should much encourage vs in the combate against Sinne and the World for in the warre Souldiers vse to gather spirit and valour vpon the tidings of new supplies Now. Men are not reconciled till redemption bee applied Christ dyed before but they were not reconciled till now It is not safe for men to rest in the Historicall beliefe of Christs death either learne to die to sinne to crucifie thy flesh and to take vp thy Crosse daily or else forbeare to mention CHRIST for it is in vaine thou hast no part as yet in Christ Hath Though Sanctification while wee tarry in this world be vnperfect yet Reconciliation is past so soone as a man is turned to God Gods rich fauour may stand with the many wants and infirmities of man but then we must remember it is free and gracious for if wee be perfectly reconciled and yet not perfectly sanctified then it must needes follow wee are not reconciled from our owne workes Hee That is Christ which being againe mentioned shewes 1. that hee is God seeing Roconciliation is here giuen to him which was before ascribed to the Father 2. It proues that in the one essence of God are more Persons then one 3. It proues that Christ died willingly hee is not onely the meanes but the vndertaker of our Reconciliation b Heb. 9.14 hee is not onely the Sacrifice but the Priest also Reconciled The repetition or application of this word and worke to the Colossians shewes that there is one constant way that God holds vnalterably with all his people No sort of men can be happy vntill they be reconciled if men will not minde their peace and sue out their pardon in Christ their hope will faile them there is no other way to be saued Thus of the words of Coherence There remaines both their miserie in this verse and the remedie of it in the next verse Strangers and Enemies c. In generall wee may first obserue Good to thinke much of our misery that it is profitable for men to know and meditate of their naturall miserie though men be neuer so vnwilling to it yea though they be already deliuered from it For the consideration hereof shewes men the neede of a Sauiour and as a Schoole-master traines them vp to Christ it mollifies the stony hearts of men it breedes watchfulnesse ouer our nature when wee know it is so poysoned and corrupted it makes vs compassionate ouer others in their distresse or infirmities it sets an high price vpon spirituall things and makes vs account Gods fauour our greatest ioy it makes vs cleaue to God in a perpetuall Couenant To omit many other commodities that arise hereof it reproues the seldom teaching and learning of the doctrine of mans naturall miseries wicked men are strangers in fiue respects Strangers Vnregenerate men are strangers in fiue respects 1. In respect of Heauen not onely pilgrimes here but without promise of a better life so continuing 2. In respect of God without God in the world 3. In respect of Gods people not fellow-Citizens but Forrainers c Ephes 12. 4. In respect of the speciall prouidence of God Strangers to the Common-wealth of Israell 5. In respect of the Life of God d Ephes 4.17 And that if wee consider either the rule of life they account the Law a strang thing e Hos 8. or the fountaine of life viz. Regeneration They are dead in sinne f Ephes 2.1 or the Obedience of holy life Their imaginations are onely euill continually g Gen. 8. But if any aske how this strangenesse comes the word in the originall seemes to note it for it is estranged which is more then Strangers for it imports they were not so created but made so They were made so 1. Originally by the transgression of the first man from whence flowed the first strangenesse betweene God and man man running from God and God refusing to delight in the sonnes of men 2. By their owne actuall sinnes which separate betweene God and them h Esay 59.2 Alienation is to the workers of iniquitie i Iob. 31.3 The hurt of liuing thus estranged Quest But what hurt is it to carnall men to be thus estranged Ans There is no saftie against dangers where God is not to protect men there is no comfort in affliction where one can neither looke to God nor the Saints for succour and comfort The God of this world doth rule effectually in all the Children of disobedience they are in bondage to the world they are in bondage to their owne flesh euen to a
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 bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate 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 enmitie 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 iniquitie is found worthy to be hated a Psal 36.2 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 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 Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans 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 neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed 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 Amos 9.9 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 miserie 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 Heare 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 Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt 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 b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. 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 Hee 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 bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee 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 Eternity 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 Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is 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 bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies 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 Prophesies 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 Christs body not like ours in two things Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and Mysticall body In two things Christs 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 vicious accidents of the substance of it no sinne either 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 hee tooke our whole Nature hee was the seede of the Woman of Abraham of Dauid In 3. things it was like 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 thay 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 ours in three things Christs death differs from the death of all the Elect in three things First in that in death hee sustained not his owne person but dyes as our surety and so is a sacrifice for sinne Secondly hee was in death a whole burnt offering for as hee dyed in body so his soule was an offering for sinne in as much as hee 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 Vses of Christs death First for Instruction The consideration of all this should teach vs 1. to value 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 payd for the purchase of them wee may discerne they are worth more then all the world 2. Is it 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 bee carefull to get into his mysticall 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 Humility Clemency and meeknesse 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 hee became but a surety 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 needs flow from his death but if two things bee weighed 1. the honour done to our Nature in that in the humanity of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millions in our nature 2. The great certainty of Gods couenant 1 Tim. 3.16 Phil. 2.6.7 of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore Gal. 3.9 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 Acts 9.41 to assemble Acts 2.26 to make present so Acts 23.23 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 Ephe. 5.27 Ephes 1.6 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 hee presents vs by dedication to God Thus Christ shall present vs wholly both at the day of iudgement a Rom. 14.10 and in the day of death when hee shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell hee seuers and segregates vs from the world and brings vs into Gods houshold 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 and consecration of our selues to Gods Seruice and holines of life It must bee euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to a subiection to all the ordinances of Christ Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight How the words are to be vnderstood At the first sight I should encline to vnderstand these words either of Iustification or our consummate holinesse at the day of iudgement but that the sway of Interpreters force me to expound them of Sanctification It is greatly to
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 things 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 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not by habituall vnion p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by affection as friends are one or by grace q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Saints are one with God 3. Not by worthinesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authoritie 4. Not by harmonie or consent of will ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7 Not of pleasure only u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 slowes 1. The predication of the things of each nature to the person and that truely and really as when his bloud is said to be the bloud of the Sonne of God * Act. 20. c. 2. The inriching of the humane nature with admirable gifts as great as could possibly 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 goodnes 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 Gifts naturall and supernaturall in Christ 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 very temperament also of his body was such as nothing could be better tempered or more excellent 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 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 holines as can be imagined to befall 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 A twofold wisedome in Christ There was a twofold wisedome in Christ Increate and that was onely in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold A threefold created wisedom in Christ 1. Knowledge by immediate vision y Mat. 11.27 2. Knowledge by heauenly habits infused z Esay 11.3 3. Knowledge gotten by experience a Luk 2 52. 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 he 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 created 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 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not so much as can be seene by God himselfe though more then any creature can attaine vnto 2. Though hee know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can doe 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 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 he speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall diuine things by the second things separate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferiour 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 wisedome and that must needs be in such knowledge as he got by obseruation by degrees in the world Thus of the wisedome of Christ Concerning the power of Christ Of 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
positiuely they are so 4. waies 1. In respect of the fulnes of the body mysticall it is a glorious well compacted compleat body k Ephes 1.23 4.16 and so the Church is the fulnesse of Christ. 2. In respect of iustification and that 2. waies for euery child of God hath whole Christ giuen him and his whole righteousnes 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 l Heb. 9.15 and in hope m Heb. 6.14 and in the means n 2 Tim. 3.16 and in the beginning of it o Ioh. 17.3 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 The compleatnes of the weake Christian euen the weakest babes and infants in grace are compleat 4. waies 1. They haue compleat and perfect promises euen of compleatnes it selfe p Ezek. 36. Ier. 42.39 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 fulnes 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 The compleatnesse of strong Christians 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 q Col. 1.16 2. In respect of preseruation all things consist in him r Col. 1.17 3. In respect of the mysticall vnion and so the Church onely is in him In him we are elected Å¿ Eph. 1.4 in him the righteousnesse of God is reuealed from heauen t Rom. 1.17 1 Cor. 5.21 in him all promises are yea and amen u 2 Cor. 1.20 in him we are made rich * 1 Cor. 1.5 in him Iewes and Gentiles are made one x Ephes 2.6 in him the building is coupled together and growes y Eph. 2.20 in him we haue life z 1 Ioh. 5.11 Now men may know whether they be in Christ if they examine themselues wether they bee new creatures a 2 Cor. 5.17 or no and whether they haue the spirit of Christ b Rom. 8.9 and whether they loue the appearing of Christ c 2 Tim. 4.8 2 Thes 3.5 2 Pet. 3.12 whether the world hate them whether they loue the brethren e 1 Ioh. 3.14 Eph. 4.16.17 and whether they walke in the light in all desire of holy conuersation f 1 Ioh. 1.6 Heb. 9.14 1 Ioh. 3.6 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 d Ioh. 15.18.20 and may be so called iustly but that is not meant here These principalities and powers are the Angells and so these words containe 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 go to Angells to helpe 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 g Iob. 38. they are called Cherubyms h Genes 3. from the forme they appeared viz. like youthes they are called Seraphims i Esay 6. for their order and fiercenesse in the execution of God anger they be called starres of the morning k Iob. 38.7 from their brightnesse of nature they are called watchmen l Dan. 4.10 they are in heauen as a watch tower and they keep the world they are called flaming fire m Psal 104. because God vseth their helpe 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 moue 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 meant in the parable of the 99. sheep as if they were so infinite beyond the number of mankinde yet without question their number is exceeding great and almost incomprehensible and cannot be knowne of vs in this world n Dan. 7.10 Hosea 12.24 Math. 26.53 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 principalities 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 doe 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 beene 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 o Elohim 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 ouerthrowe so many thousand in Senacharibs armie an Angell set Peter out of prison an Angell caried Philip in an instant they can strangely winde themselues into mens imaginations so as they can appeare to men in their dreames p Math. 1. As euill Angels can suggest tentations
Lord vseth his power 1. In making his seruants able to walke in his waies both by giuing them power and strength k Eze 36.28 Esay 26.12 and by relieuing and reuiuing their strength daily and renewing it l Esay 40.29 vlt. c. Esay 57.15 2. In keeping them from euill m 2 Tim. 4.18 3. In establishing them that they may perseuere and hold out n Phil. 1.6 Iude 24. 1 Pet. 1.5 1 Sam. 2 9. Lastly Gods operation is wonderfull in the vse of his ordinances and this is that is meant in this place In respect of this the Psalmist saith God is greatly to be reuerenced in the assembly by all them that are round about him O Lord God of hostes who is a strong God like vnto thee o Psal 89.7 8. Thus the Lord is mighty through the ministerie of his seruants p Galat. 2.8 Col. 1. vlt. Thus the Lord performeth the counsell of his messengers q Esay 44.26 his word returneth not to him in vaine r Esay 55.11 yea his ordinances are his power vnto saluation Å¿ Rom. 1.16 1 Cor. 1.18 they are all mighty through God t 2 Cor. 10.4 Thus it is in particular in the sacraments though for their outward shew they doe not promise much yet by the maruellous operation of God they are auaileable in effect for all that is promised in them onely if we could get this faith in this operation of God here mentioned The vse of all is First for information Vses we may here take notice of the difference betweene hypocrites and the godly in matter of godlinesse they can know nothing but the forme of it the other haue experience of the singular power of God in all the passages of holy life both in the vse of the meanes and in his preseruation Secondly for instruction we should obserue and seeke out the working of the Lord u Psal 111.2 and daily ascribe power vnto God and pray for the experience of it and that he would establish that which he hath wrought in vs * Psal 68.28.33.45 Againe it may teach vs not to despise the weake Christian for the Lord is able through his operation to make him stand And it should incourage vs all to the works of righteousnes x Heb. 11.35 seeing Gods operation is so ready to be found and for hereafter in the vse of all the meanes our faith should be in the power of God y 1 Cor. 2.5 Thus of the operation of God Through the resurrection of Iesus Christ Many are the benefits which we reape from the resurrection of Iesus Christ As first the resurrection of our bodies z 1 Cor. 15.16.20 Secondly the accomplishment of the promises made vnto the Fathers a Act. 13.33 Thirdly iustification and forgiuenesse of sinnes b Rom. 4. vlt. Fourthly a secret vertue vnto the ordinances of God c 1 Pet. 3.21 Fifthly regeneration Sixtly liuely hope of an immortall inheritance d 1 Cor. 15.14 1 Pet. 1.34 Seuenthly the power of viuification and raising of vs vp to new obedience And this last is acknowledged in this place VERS 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickned together with him forgiuing you all your trespasses THe sixt reason of the dehortation is conteined in this verse and it stands thus That which cannot helpe vs when we are in miserie nor further vs to happines when we want it is not to be followed nor rested vpon but such things are philosophy traditions and ceremonies they cannot heale the corruption of our natures nor raise vs out of the graues of sinne nor any way procure vs the pardon of our transgressions or thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then we need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happy they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guilty of many sinnes The svvarmes of sinnes in vnregenerate men and he is dead in them also Naturally euery man is guilty of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes we are actually guilty of against God or men or our
persons excommunicate witches and such like diabolicall practisers Hypocrites Apostataes the vnmercifull troopes of the ignorant besides the swarmes of vicious liuers and prophane persons such as are swearers drunkards filthy persons of all kindes liers vsurers raylers and such like workers of iniquitie Why Sathans vvorking is not perceiued by vvicked men It is true worlds of men feele not this power of theirs but alas this warre is spirituall these enemies are inuisible their sleights are of infinite depth their soules are already in their possession and all is couered with grosse darknesse and done in a spirituall night and wicked men are like dead men in their sinnefull courses senselesse and secure Vses The vse is to shew the miserie of all impenitent sinners though they go in braue clothes dwell in faire houses possessed of large reuenues abound in all pleasures of life c. yet alas alas for their wofull estate with all this Oh the Diuels the Diuels are their masters and rule ouer them as effectually as euer did tyrant ouer his slaue Oh if men haue eares let them heare and awake and stand vp from the dead and not dare to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate bee in the world Oh let them praise the rich grace of God that hath translated them out of this kingdome of darknesse and giuen them a lot among the Saints The third thing is the victory expressed in three degrees He spoyled them This is to be vnderstood in the behalfe of the faithfull for whose sake he hath and doth daily smite them with his great sword m Esay 27.1 Hee reproueth them and rebuketh them n Zach. 3.1.2.3 hee casteth them downe like lightning o Luk. 10.20 He breakes their head p Gen. 3 15. yea and sometimes treades them downe vnder the feete of his Saints q Rom. 16.20 making them in many tentations and tribulations more then conquerors r Râ—m 8.34 pulling downe their strong holds which they had within Å¿ 2 Cor. 10.4 when they compasse the righteous with their tentations hee euer openeth a doore for issue and deliuereth the righteous t 2 Pet. 2.9 sending succours u Heb. 2.18 and making his seruants often to lead Sathan captiue He spoyled them by taking from them the soules * Acts 26.18 of the righteous which they possessed as their booty he spoiled them by loosing the workes of Satan x 1 Ioh. 3.8 he spoiled them by taking from them altogether the power they had ouer death y Heb. 2.14 so farre as concernes the righteous He hath so farre spoiled them that they are not only iudged by the word of the Saints in this life z Ioh. 16.11 but the Saints shall also sit vpon them to iudge them at the last day a 1 Cor. 6.3 Vses And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely apply it And withall it may encourage them against the remainder of the power of euill spirits it is true they accuse still they hinder the word what they can still they will steale the seede still they will raise trouble and oppositions still they sow tares still they will bee casting their snares still they buffet them by tentations still but yet the same God and our Lord Iesus Christ that hath thus farre subdued them will prosper his owne worke and make vs stand in all the euill dayes so as wee will put on the whole armour of God Now whereas he saith he hath spoiled him it is true of the time past 1. In the person of Christ himselfe 2. In the merit of our victorie 3. In our iustification hee is perfectly foiled 4. In our sanctification hee is spoiled by inchoation And made a shew of them openly These words containe the second degree of victorie and are true in a double sense For first hee hath made a shew of them in that he hath discouered them and made them known to the Church This is a dragging of them out of their cels of darknesse in the light of obseruation by shewing their natures and practises by vnmasking them to the view of the soule thus are they displaied in the doctrine of the Gospell and the soules of the righteous behold this detection of Sathan from day to day by the word with as much admiration as euer the Romans did behold any great rebell or barbarous rebell or monster subdued and in triumph brought into Rome Neither may this detection of Sathan seeme to be the least part of Christs victorie for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished There is a hot opposition in all places before Sathan will abide this Secondly he made a shew of them that is as some thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them to be for examples and that three wayes 1. In shame making detestation to be their portion 2. In confusion and an inexplicable kinde of astonishment and benummednes and blindnes 3. In torments and punishments 2 Pet. 4.5 Iud. 9. The vse may be for increase of consolation Vse wee see Christ will neuer cease till he hath finished this victorie Why should wee then faile through vnbeleefe or faint in the resisting of the deuill The Lord will more and more make a shew of them and giue vs increase of experience of the power of his word and presence herein Here also mens waywardnesse may be reproued that cannot abide to heare talke of the deuill or his courses this is but a worke of Sathan in them to hinder their saluation for to make an open shew of them is one part of Christs victorie The word rendred openly signifieth sometimes eminently b Joh. 7.4 sometimes without authoritie c Act. 4.29 sometimes with confidence and vndaunted resolution with assurance or plerophorie d 1 Ioh. 5.14 sometimes with plainenesse and euidence e Ioh 16 25.29 sometimes with libertie f â— Tim. 3.13 But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victorie This triumph was first begunne in the resurrection and ascension of Christ g Eph. 4.7 2. It was continued in the publication of the Gospell h 2 Cor. 2.14 which is newes of victorie and in the life of Christians for what is the life of euery Christian but the shew of a brand taken out of the fire or of a soule preserued out of darknesse The soule is mounted in the chariot of the word praier and holy liuing this chariot is followed with the applause of Angels and the approbation of the Saints the place is in the new Ierusalem on earth in the temple of their God The chariot is drawne with white steeds sincere teachers it is prouoked and driuen on by the
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuers things First that we must not let sinne alone till it die it selfe Note but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soone killed it is one thing to sleep another thing to die Note many men with lesse a doe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswaâ—ions commandements or stroaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest Did not the Apostle grant they were dead before and if they were dead to the world they
God and worke righteousnesse they may hold out to beare the crosse for the Lord will meet them in the vse of the meanes Esay 64.5 to the great ease and ioy of their hearts Excellently speaketh the Prophet Dauid vnto the Lord acknowledging this point when he said Thou answerest them O Lord our God thou wast a God that forgauest them though thou tookest vengeance of their inuentions a Psal 99.8 And the Prophet Micah seemeth to say that while Gods people sit in darknesse yet the Lord can be a light vnto them b Mich. 7.7.8 for their God will heare them And herein also the Lord reserueth his mercies from the wicked so as when they fall they haue no assurance of rising nor is the Lord carefull to lighten their darknesse I meane they haue no promise for it For if the Lord shew them fauour if they repent not it will make them more vnexcusable and their iudgement the heauier Thirdly it differs in the end for the end of Gods wrath on his owne seruants is their good and saluation They are iudged that they might not perish with the world c 1 Cor 11.32 And they are whipped by the Father of spirits that they may bring forth the quiet fruit of righteousnesse d Heb. 12.11 In a word Gods iudgements are as medicines to heale them But on the other side wicked men are vessels of wrath and all tends to the fitting of them to destruction The Lord comes not to them to trie but to consume not to better them but for their vvilfull impenitencie to declare his iustice vpon them All these their differences are notably exprest by the Prophet Esay in his 27. and 28. chapter for hee sheweth that the Lord is a carefull and wise husbandman and the husbandman in nature hath this discretion that he should not plow all day to sow e Esay 21.24 so is it with the Lord he doth not continue still plowing with long furrowes vpon the backes of the righteous When he hath plowed vp the fallow ground of their hearts he will not still goe ouer them to breake the clods that remaine but hauing once made himselfe a furrow he will sow and not plow And for the second the Prophet seriously expostulateth with such as should any way incline to thinke that the wicked the godly were smitten alike Hath he smitten him saith the Prophet as he smote those that smote him f Esay 27.7 As if he should aske hath the Lord plagued Israel as he plagued those that were enemies vnto Israel And then he shewes this difference that when the Lord came to visit Israel hee contended with him in measure and smote him in his bunches whereas when God smites at a wicked man Vers 8. he smites at the root and after many blowes he will continually haue him downe And for the least difference the Prophet shewes further that by this shall the iniquitie of Iacob be purged and this is all fruit to take away his sinne h vers 9. As if he would plainely affirme that God meant so to cast Israel into the furnace as nothing should be left but the drosse his purpose was therefore to afflict him that he might medicine him against his sinne And thus of the sixt verse VERS 7. In which yee also walked sometime when yee liued in them THese words containe the second reason to inforce the mortification of vice and it is taken from their owne experience as if he would say yee haue liued a long time in these corruptions and sins and therefore it is sufficient that you haue spent the time past in these lusts of the Gentiles it is high time now to abandon them besides you should remember the misery you liued in by reason of sinne and from thence learne to confirme your selues in a constant course of resisting and striuing against the occasions and beginnings of those sinnes From the coherence and the generall consideration of the whole verse diuers things may be briefly noted First Obseruations from the coherence that the knowledge and meditation of a mans misery by nature is a good medicine to kill lust and couetousnesse The Apostle like a wise Physitian vseth here the counsell hereunto as a principall part of his direction For in that he puts them in minde of it it shewes that they should minde it by themselues much more For not only it will shew that these sinnes did then abound but the very thought of such a wofull estate will beat downe kill by degrees the vitious inclinations of nature vnto such sinnes Secondly in that the Colossians can beare it to be told of their sinnes past it giues vs occasion to take notice of this for a truth that where a man hath soundly repented of any sin he can easily beare it to be touched with the remembrance of it and with lowlinesse doth endure the needfull discourse concerning it It is a notable testimonie that a man hath not truely repented of sinne when he is so impatient and vnquiet in the mention or remembrance of sinne If a man haue a wounded arme while it is vncured Simile the least touch of it makes a man start and cry out but when it is whole you may gripe it hard and yet he aileth nothing at all So it is with our consciences in matters of sinne They are but in a miserable case that rage and fret and reuile when the sinnes they haue liued in are by publike doctrine disgraced or threatned But may some one say The profit of remembring our misery by nature to what end doth the Apostle so often put them in minde of their sinfulnesse and misery past I answer he doth it for great reasons For the more men thinke of their misery by nature the more it quickneth to a sense and admiration of Gods mercy that hath drawne them out of such a wretched estate Besides it is a notable meanes to keepe a Christian humble and to make him watchfull ouer a nature that by lamentable experience hath been so prone to sinne and it serues to stir vp Christians to a more eager desire and diligence in vsing the meanes to aduantage them in knowledge and grace T is now time to redeeme the time that hath been so long lost And it will make a childe of God industrious in Gods worke seeing he hath spent so much time in the seruice of the deuill the world and the flesh And further it helps a man to some measure of patience and meeknesse and compassion in dealing with the sinnes of other men considering that he himselfe hath been vnwise disobedient seruing the lusts and diuers pleasures c. And lastly Hovv farre priuate men may meddle vvith the former sins of others as was before noted it serues to kill the daily lusts that may bud and sprout out after calling Now concerning the remembring of the sinnes of others we must know the Apostle
had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioyned to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remembers others of their estate past if it may stirre them vp to thankfulnesse or if it may further them in humiliation for new offences or they may exhort one another lest any be deceiued by sinne and so for preuention of corruptions vnto which they are by nature prone or in some speciall cases to cleare Gods iustice against hard-hearted sinners otherwise it is a vile and sinfull course to be raking into the liues of others but especially to be grating vpon the faults past of penitent sinners Where God hath pardoned what hath man to doe to impute And thus of the coherence and generall consideration of the words This verse containes two specialties of their miserie by nature First their continuance in sinne in that he saith yee walked Secondly their delight in sinne in that he saith yee liued in them that is it was the life of your life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which That is in which sinnes and so it teacheth vs that we should be more troubled for sinne then for crosses For he doth not say in which miseries or iudgements but in which sinnes and corruptions As any are more spirituall sin is their greatest sorrow and as any are more carnall they are more troubled with crosses Yee A man can neuer be soundly and profitably humbled till he minde his owne sinnes The knowledge of sin that is transient is dangerous as we may see in the Pharisie The more he knowes by the Publican the prouder he is in himselfe but the knowledge that is reflexed is profitable And therefore the Publican that troubled himselfe about his owne sinne went home more iustified than the other And therefore the Apostle here tels not of the misery of other men but expresly guides them to the consideration of their owne misery This should teach vs without shifting or delay to search and try our owne waies and to grow skilfull in recounting the euils of our owne liues The true knowledge of our selues is a great step in a holy life T is that the most of vs neuer attaine to And yet it is of singular vse it would make vs humble in our selues compassionate towards others easie to be admonished tender-hearted in Gods worship more apt to godly sorrow and of great ripenesse and dexteritie of knowledge in cases of conscience Also Sinne is a poyson that ouerflowes all sorts of men This also takes in rich men and great men and leaâ—ned men and old men and the ciuiller sort of men There is no estate calling or condition of men nor sex or nation but they haue been infected with this plague It hath runne ouer the whole earth And therefore it should humble rich men and learned men and all sorts of men Looke not at thy wealth or thy wit or thy learning or thy nobilitie or thy same amongst men looke at thy filthy nature thou hast now or thou hast had the plague vpon thy soule and as wise and learned and rich and ciuill and noble as thou haue died of this sicknes and are in hell Walked This word notes not onely inclination to sinne but action not only words but practise and in practise not onely a falling by infirmitie but continuance and progresse in sinne To walke in sinne is to proceede in sinne from one kind to another and from one sinne to another and to lie and dwell in sinne And this is the wretched condition and thraldome of euery one by nature thus hard is it to giue ouer sinne and were it not for the great mercy of God thus would all men continue Why men liue so long in sin Qu. But what should be the reason that men continue so long in sinne and are so loth to get out of this miserable path Ans The soule by nature is dead in sinne i Eph. 1.2 And all flesh is couered with a vaile of blindnes k Esay 25.8 And Sathan the prince of darknes workes effectually in the children of disobedience besides the course and custome of the world that lies in wickednes l 1 Ioh. 5.18 Ephes 2.2 much hardens and confirmes the sinner and the minde and will of the flesh is stubborne And withall euery wicked man is a great student He deuiseth and imagineth and forecasteth how to finde out waies to set himselfe in a way that is not good And many times God in his fearefull iudgement deliuers many a man vp to a spirituall lethargie and slumber and reprobate minde that hearing he may heare and not vnderstand and seeing he may see and not perceiue hauing his heart false and his eares dull and his eyes closed vp lest he should be conuerted and humbled m Act. 28.27 The vse may be to teach vs to inlarge our hearts in the sense of Gods goodnesse that hath deliuered vs from an estate that was in it selfe so fearefull Especially it may comfort vs against our infirmities that howsoeuer we faile by occasion yet by Gods mercy we doe not walke in sinne We proceede not from degree to degree and from sinne to sin it is a happy time with a Christian when he getteth victory ouer his sinnes so as at least by degrees he gets downe the power of them And on the other side they are in a wofull estate that haue their corruptions growing vpon them both for power and number and continuance O woe will be vnto them when the master shall come and finde them so doing And thus of the first specialty The second is Ye liued in them That is The wickedest men many times most liuely yee set the delight of your hearts vpon them Sinne was the life of your liues None many times more liuely and in greater iollity then such as are in greatest danger of Gods wrath and so cursedly vile is mans euill disposition that as many men are the more sinfull they are the more secure and full of carnall liuelinesse Who more frollicke then our drunkards swaggerers swearers abominable filthy persons Yea they carry themselues as if they had found out a life of excellency and contentment aboue all other men and yet are buried in the ditches of monstrous wickednes and are descending swiftly to their owne place hasting to the vengeance to come Many times the holiest men are most pensiue and the vilest men most liuely Liued There is a fourefold life of men A fourefold life The life of nature the life of corruption the life of grace and the life of glory The first life Adam liued before his fall The last the blessed liue in heauen The third the godly liue after their conuersion on earth and the second is the life of all the vnregenerate Sin is aliue It hath a liuing being in the vnconuerted sinner It is a monster
seeke the gaine of doing euery will of God Thus of the twelfth verse VERS 13. For I beare him record that he hath a great zeale for you and them that are in Laodicea and them in Hierapolis 14. Luke the beloued Physician and Demas greet you IN the 13. verse the zeale of Epaphras which is the fourth thing is described first by the testimonie of Paul I beare him record secondly by the quantitie of it a great zeale thirdly by the person for whom for you c. The Apostle vseth all these words to set out his zeale because he was desirous to haue him in great respect with his hearers for he knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhaps he found the people inclining to grow to haue enough of him or to suspect him or to lessen their regard of him I beare him record Note 1. That the witnesse of one Apostle is a sufficient testimonie and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2. That the best testimonie is not our owne record of our selues Let thy neighbour not thine owne mouth praise thee a Pro. 29. 3. Godly Ministers should be ready and forward to preserue the fame of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not be idle or ignorant or corrupt or scandalous Oh the miserie of these times How are insufficient or wicked Ministers written for to the Patron to the Bishop to the congregation concerning whom there can be no sufficient testimonie in the day of Christ And happy were it if no Church-men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leui. Zeale Doct. Zeale is needfull in a Minister now his zeale is two-fold either for God or for Gods people A Minister should shew his zeale for his people 1. By praying for them 2. By painfull preaching to them in season and out of season 3. By protecting them against the reproaches and scornes of the world striuing by doctrine not only to comfort them but to wipe away the aspersions cast vpon them 4. By earnest rebukes and admonitions hee must crie aloud and not spare not suffering them to sinne 5. By suffering either with them or for them The vse is to excite zeale in Ministers and to awake them out of that coldnesse or deadnesse especially in teaching it is a wonderfull scourge to the people and a dishonour to the glorious doctrine of God where the Teacher is without life or spirit in the enforcing of his doctrine And is zeale good for a Minister then sure it is good for the people too indeed it is of exceeding praise in all sorts of men of what degree soeuer neither will it be a misse here a little to consider more seriously of zeale seeing there is much neede of it in the world and there is much mistaking about it 12. Sorts of wrong zeale Now if men will be rightly ordered in their zeale let them looke to these things 1. Let it not be a pretended zeale as in Ioash 2. Nor a superstitious zeale as in Paul b Gal. 1.14 3. Nor a passionate zeale onely for a fit as in Iohn at his first entrance 4. Nor a malitious zeale as in persecutors that thinke they doe God good seruice in vexing men wrongfully c Act. 7.9 Gal. 4.17 5. Nor a wrong intended zeale such as is the zeale of merit-mongers d Rom. 10.2 6. Nor a contentious zeale such as theirs that make needlesse rents in the Church e Rom. 13.13 1 Cor. 3.3 7. Nor a secure zeale that is a zeale not raised by godly sorrow f 1 Cor. 7.10 or that is carried without care or feare of falling away 8. Nor an idle zeale that is all words without workes the word is rendred labour sometimes and it is certaine true zeale is spent about good workes g Tit. 2.14 9. Nor an ouer-curious zeale shewed either by sticking too much to the letter of Scripture h Act. 21 20.21 or by prying into or harsh censuring of the lesser faults of others i Math. 7. 10. Or a bitter zeale k Iam. 3.13.14 that spends it selfe in rayling and fiery reproches railers seldome stand long 11. Or an ignorant bold zeale such as was in the Iewes l Rom. 10.2 Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it six things True zeale hath in it 6. things 1. The affections of worship and spirituall compassion it will not rest in the bare worke done either of piety to God or spirituall mercy to men it cannot bee cold or luke-warme in praying hearing preaching admonishing c. 2. An ardent loue to such as feare God shewed by desire mourning and feruencie of minde towards them m 2 Cor. 7.7 3. An vtter hatred of the wickednesse and prophanesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall opposition against it 4. An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5. A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6. The coueting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale as well as in other graces howsoeuer the world iudge of it onely let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3. things 1. That the care of faithfull Teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrey where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrey 2. That Ministers owe a special loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3. That the care of other Churches should not cause men to neglect
of the chapter HItherto of the exhortation From this verse to the end of this chapter is contained the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to vers 16. 3. He concludes against the things from which he dehorts and that seuerally from vers 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions i. obseruations and externall rites and vaine superstitions concerning either ordinary life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessary vpon the consciences of men 3. From the elements of the world i. from the ceremonies of Moses now abrogated and so from Judaisme In generall wee see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poison and yet cannot abide to receiue any antidote Againe from the coherence wee may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as wee grow settled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When we finde these caueats in the Scripture we must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuices more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to leade away bond and captiue or as here to spoile it is so to seduce or to carry away as a spoile for the matter expressed in this word wee may note 1. That a Christian stands in danger of a combat and if hee looke not to himselfe may be spoiled and carried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts a Matth. 13. 2. That had those things taken away that sometimes they had in spirituall things b Matth. 13. 3. That lost their first loue c Reuel 2. 4. That lost the kingdome of God in losing the meanes of the kingdome d Matth. 21. 5. That lost what they had wrought e 2 Joh. 10. 6. That lost the presence of God f Hos 5 vlt. 7. That lost vprightnesse and sinceritie 8. That lost the taste of the powers of the life to come g Heb. 6. 9. That lost the ioyes of their saluation h Psal 51. And lastly much more theirs that lose their crowne i Reuel 3.11 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You. This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Deuill can fetch booties euen out of the Temple of Christ 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke theirs not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the Popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and libertie on earth to winne Proselytes to their religion There haue alwayes beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophie This is the first kinde of corruption here condemned Quest Answ But is Philosophie naught and here reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that vaine deceit may be here added interpretatiuely it explaines the sense Quest Answ How Philosophie becomes vaine deceit But how became Philosophie to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth deuillish things as the Philosophie of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternitie or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinary course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God whereas it is true of the second cause only So the second is brought against the resurrection whereas it is true only in
the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessary to saluation and imposed as meet to be ioyned with the Gospell Philosophie may yet be vsed so as she be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble her selfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie When men are corrupted by philosophie and that diuers wayes 1. If men vse any part of philosophie that is deuillish as too many doe 2. If men neglect the studie of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers Wee may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth The diuers acceptation of the word Tradition Thus of Philosophie After the traditions of men The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarkes before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawne but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlinesse A distinction about tradition and are therefore Apostolicall and to be obserued as all the doctrines of the word and the publike assemblies of praier and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the Feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further pietie but are either light or vnnecessary or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes Traditions in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the Elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuitie the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the Law by word of mouth this Law by word of mouth is the Cabalisticall Theologie Cabalisticall Diuinitie a Diuinitie so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare Matth. 15. The traditions in the Churches of the Gentiles Traditions in the Churches of the Gentiles may be considered two wayes 1. As they were in the times of the Primitiue Church 2. As they were in the times after vnder Antichrist In the Primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The signe of the Crosse to pray towards the East the anointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcists Ostiaries c. Holidaies to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer Quest Answ 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decencie or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers Traditions in the times of the Fathers in the primitiue Church did not alwayes signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeeres that were directly impious as the Inuocation of Saints and Images 4. Some other things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Monkes 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuitie and vnconstancie of iudgement sometimes to please the people approuing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well be denied but that the libertie taken in the Primitiue times to bring in traditions opened a doore to Antichrist Traditions in Poperie Now concerning the traditions in Popery vnder Antichrist their doctrine is abominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authoritie with Scripture And those traditions they would thus exalt Scriptures against traditions are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions wee may