AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19
the godly so shall they bee like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers 24. Though bee that fall yet hee falls not finally nor totally for hee is not vtterly cast dâ—â—â—eâ— and besides there is an vpholding prouidence of God in all the falles of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers 27. Though they doe yet their seede shall be cut off Obiect 9. But some wicked men are strong yet and in their seede spread also Sol. Vers 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Vers 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if we would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. Wee must trust in the Lord and doe good vers 2.3 3. Wee must delight our selues in the Lord and not place our contentment on earthly thinges vers 4. 4 Wee must commit our wayes to God Vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. Wee must speake righteous things and get the Law into our hearts vers 30.31 9. Wee must keepe our way and waite on GOD and not vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church vers 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feete a Ephes 1.22 Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Sympathie Audience Aduocation Vnion The benefits flow from Christ as the head of the Church and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church b Ephes 5.27 Secondly Sympathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill c Math. 18.5 25.40.45 Heb. 2.17 4.15 Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our mysticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annointed Kings Priests and Prophets in their kinde as well as Christ and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World d Math. 28. The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit e 1 Cor. 15. and Light for Christ is the Fountaine of all true Wisedome f 1 Cor. 1.30 the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. Our head is more glorious then all politicall heads The politicall Head is the glory of the World and the misticall Head is the glory of the Church yet the misticall Head excells the politicall many wayes For 1 CHRIST is the Head of such as are not together in the being of Nature or Grace 2 CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what hee doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that hee bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwells the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is thus fitted so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lie hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted in an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant g Psal 26.5 Acts 19.32.40 sometimes for the faithfull in heauen h Ephes 5.27 sometimes for Christians on Earth i 1 Tim. 3.15 Acts. 5.11 and this not alwaies in one sense sometimes for the Pastors of the Church and Gouernours as some thinke Math. 18.17 sometimes for the People and the Flocke k 1 Pet. 5.2 Act. 20. â—8 sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Math. 16.18 Ephes 1.23 and 5.23 And so here The Church of Christ is glorious in three praises 1 She is One. l Râ—â— 2.18.12 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit
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
should greatly reproue such Ministers as labour not either for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for their peoples soules so they reward euill to their owne soules Note the Apostles affection in obseruing GODS prouidence in the successe of his labours According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation hee made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question hee knew how vnable the meanes was to worke without Gods blessing Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is It is God that workes in the ministery of the Word that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men bee aduised least by resisting the Ministery they bee found fighters against God and it may bee a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and bee thankefull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are contained in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1. 2. 3. Secondly by prolepsis remouing sundry obiections v. 4. 5. 6. 7. There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the ackowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though he were absent in the flesh yet he was present in spirit Ob. 3. But it is charitie to entertaine surmises of vs Sol. He saith he did reioyce in there order and stedfastnes present But he wrote this to warne them to take heed Quest Tell vs at once what you would haue vs doe Answ v. 6. 7. two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz as yee haue receiued the Lord Iesus Christ Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First hee setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from verse 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three thinges from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the God-head bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these thinges v. 10. Here note the persons yee the time are the benifit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with handes and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie Why our Sauiour vvas the second person in the Trinitie and no other therefore we should wholly rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any wayes furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ wee should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it a Joh. 1.1 Col. 1.15 Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption b Ioh. 1.12 Who fitter to restore the image of the Father lost in vs then hee that was the eternall image of the Father c Col. 1.15 Heb. 1.3 Who was fitter to breake open the fountaine of Gods loue then hee that was the sonne of his loue d Col. 1.13 The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour betweene God and man Is our Sauiour God then then he is eternall e Reuel 1.7 omnipresent f Matt. 28.21 omniscient g Reuel 2.23 and omnipotent h Phil. 3.21 The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousnesse i Jerem. 23.6 Matth. 1.21 and iustification from all our sinnes as also against the greatnesse of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs. Our Sauiour is the mightie God k Esay 9.6.7 and therefore can and will easily subdue all our enemies vnder our feet besides hereby we are assured of the supply of all our wants seeing he that hath all the fulnesse of God in him hath vndertaken to fill all things in the Church l Ephes 1. vlt. And as this may comfort so it should instruct why should we not come willingly at the time of assemblie m Psal 110.3 seeing we serue the God of heauen and haue all our seruice done in the name of the Sonne of God and presented by his mediation to the Father And further shall wee not account vnbeleefe to be a monstrous sinne considering how little cause wee haue to feare or doubt But especially shall we not learne humilitie of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death n Psal 2. Matt. 11.29 Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it Wee may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally How the diuine nature can be in the humane Quest How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ 1. It is no more then to affirme that the humane nature is vnited to the diuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the body and the light is in the Sunne and yet not included there yet truly and whole there Quest But since this text plainly affirmes that Christ had a body and so by Synecdoche a true humane nature it may be here enquired whether his humane nature was like ours and the rather since the Godhead did dwell in him bodily How Christ was like vs how vnlike Answ That this may be cleerely resolued wee must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a celestiall body and he was endued with a reasonable soule 3. Hee had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinfull Now Christ was vnlike vs in body in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properly as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ 1. Of the soule and body 2. Of both those with the person of the word the latter is here meant There are 2. questions about vnion in Theologie Distinctions of vnions that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ he is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Mysticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things
are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some 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
this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or Angels to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power hee worketh humane things thus is hee powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the Law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth d Mat. 28. 4. a iudiciarie power viz. to be the Iudge of the whole world e Acts 17.30 Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator betweene God and man the true high Priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one work done the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fulnesse The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall properties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ is omnipotent euery where present c. 2. Be it in which body the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fulnes this fulnes notes the essence as well as the properties now I hope they will not say the essence is wholly communicated to the body of Christ 4. All fulnesse imports all attributes as well as some now all attributes are not communicated as for example the body of Christ was not eternall Lastly the same was cleared before the fulnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine Vses we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by praier and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flesh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence wee know how infinitely compleat he is in himselfe Thus of the 9. verse VERS 10 And yee are compleate in him who is the head of all principalitie and power THE third reason of the dehortation is taken from our perfection in Christ we need not go to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ 5. the limitation in him In generall we may obserue that Christ doth deriue of his fulnes to his members of his fulnesse haue we all receiued grace for grace a Ioh. 1.16 out of his fulnesse he filleth all in all b Ephes 1.23 he ascended farre aboue all heauens that he might fill all things c Ephes 4.10 Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fulnesse I answer hee maketh them compleat or filleth them out of his fulnes with knowledge d Math. 11.25 Rom. 15.14 grace and truth e Ioh. 1.16 peace power f Act. 6.8 ioy and righteousnesse g Rom. 14.17 strength against temptations and death h Hebr. 2. abundance of blessings in the Gospell i Rom. 15.29 and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnesse Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fulnesse of Christ Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be foode enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat hee shewes that it is not enough that mens hearts haue beene full of Christ but they must bee so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fulnes in the children of God Answ That this point may be more clearely vnderstood I consider of this compleatnesse more exactly both in what it is and what it ought to be for they may be said to be compleat in that they ought to labour after it The faithfull are compleat or impleat rather either comparatiuely or positiuely Christians are compleat both comparatiuely and positiuely comparatiuely in this sense because they are in the absolutest estate that any kinde of people are in and farre more happy then all the world beside for the earth is cursed to all other men the felicitie they would desire cannot be had or if it were yet the wrath of God for their sinnes lyeth like fire in the mids of all and who knowes when it will burne how can there be any compleatnes in their estate seeing the vnregenerat heart cannot be filled and the things they can get serue but for the flesh and bodily life thus they are comparatiuely compleat Now
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell f Ioh 14.6.21 They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
as yee haue receiued CHRIST hitherto And for matter of faith Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoyle you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ I would haue you by all meanes to seeke to to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue beene taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede lest anie man of what gifts or profession soeuer make a prey of your soules and carrie them away as a spoile And in particular looke to it in three things first in Philosophie not simply in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authoritie of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to bee as the A. B. C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to bee regarded for many reasons wherof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnesse and fufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the verie Angels those excellent potent creatures are subordinate to him and acknowledge him as their head which by the waie shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raysed vp together through the faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath hee quickned together with him forgiuing you all your trespasses Verse 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nayling it to his crosse seeing in CHRIST yee haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which stands in the mortification of that bodie of sinnes which yee were guiltie of while yee were in the flesh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answer that we haue baptisme instead of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleeue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you enioy without them for in your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obtained the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastned the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them Verse 15. And hath spoiled the principalâ—ties and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ Verse 18. Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head wherof all the body is furnished and knit together by ioynts and bands c. Verse 20. Wherefore if yee bee dead with Christ from the ordinances of the world c. Verse 21. As touch not taste not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh And the rather because our Sauiour hath not only cancelled them but he hath spoyled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoyle them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therfore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophy and lastly against traditions First I say let no man condemne you or if they doe care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall dayes or moneths or sabbaths that were required in that law For these and all the rest were but shadowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hypocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome
mention of Christ and the Gospell hee abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdome of God Againe if there bee any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospell though it cost vs neuer so much pains or care or cost and though we be neuer so much opposed by the flesh and the world Further wee neede not doubt but that all things needfull to saluation and happinesse are contained in the word heere are treasures of wisdome and knowledge wee neede no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse this place Answer to the vbiquitaries to prooue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words bee vnderstood of the Gospell then their conceit wholly fals to the ground 2. If they bee vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the Elect. 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ 5. If in the soule what wisdome not increate and infinite but created wisdome Thus in generall In whom Wisdome and knowledge are in Christ in Angels in Men but indifferently The difference of knowledge in Christ and Angels and men in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet wee haue an head in whom wee haue all fulnesse and it should bee our course to make vse of this doctrine by stirring vp our selues daily to lay holde vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are sayd to be hidden 1. In respect of our apprehensions because we can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glorie of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humility euen more to seeke to bee good then to seeme to be so Christ was contented his treasures should bee hidden and shall wee fret ourselues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glorie shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happy that haue Christ for in him they find all true treasure riches he cānot be poore that hath Christ nor can he be rich that wāts Christ Quest But what is the cause that so many Christians want treasures and yet professe Christ Answ Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightly working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practise and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgement sure it is that Christ would be rich vnto vs in the gift of holy discretion aswell as in the gift of holy vnderstanding if wee would seeke it of him for hee is made vnto vs of God wisdome a 1 Cor. 1.30 neither can true wisdome bee found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdome I meane as none of the wisest men in the world could euer attaine for though it bee true that there may bee and are many deficiencies in such as otherwise truely feare God yet if the best wisdome be enquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words WHereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23. verse of the former chapter it will appeare manifestly that one reason why many are deceiued is there vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and the hope brought by the Gospell they could not haue been so deceiued
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
his Name The Persons saluting PAVL by his Office an Apostle by the principall efficient that preferred him to that office and both appointed him his seruice and protected him in it viz. IESVS CHRIST and lastly by the impulsiue cause viz. the will of God The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother First of the words that describe the Apostle and heere first the meaning of them and then the Doctrines to be obserued out of them Paul The Apostle at his Circumcision was called Saul For The name of the Apostle being of the Tribe of Beniamin it seemes the men of that Tribe did in honour of their King Saul who was the first of all the Kings of Israel Why he was called Saul and by a kind of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that he was a King then the curse of God in his reiection did vse to giue the name of Saul to their Children very often as a name of great honour And not vnfitly did this name light vpon this Beniamite both if we regard him as he was before his calling or after before his calling as the olde Saul persecuted Dauid so did this youngling Saul comming freshly out of the mint of a Pharise persecute Christ who came of Dauid And after his calling as it was said of olde Saul by way of Prouerbe Is Saul also among the Prophets So may it be said of this Saul by way of honour Saul is among the Apostles and that not the least of the Apostles for hee laboured more abundantly then they all Concerning this other name PAVL Writers are diuersly minded Diuers opinions about the name Paul Some thinke that thirteene yeeres after Christ by the condict of the Apostles he receiued both his Apostleship ouer the Gentiles and this name Others thinke that hee tooke vnto himselfe this name of Paulus to professe himselfe the least of all Apostles Others thinke the name was giuen him for some eminent prayse of some quality or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke hee had two names as Salomon was called also Iedidiah and Matthew called Leui and these should seeme to bee giuen by his Parents to professe his interest amongst both Iewes and Romanes Among Iewes by the Hebrew name Saul and among the Romanes by the Latine name Paulus Some thinke it is but the varying of the language as Iohn Iochanan Iehan and Iohannes all are but differing in seuerall languages Lastly it is most likely he was called Paul for memory of the first spoyles hee brought into the Church of Christ not the head but the heart of Sergius Paulus that noble Romane Acts 1.3.9 and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This worde in the generall signification importeth one that is sent and so Epaphroditus is called an Apostle Phil. 2.15 The signification and Etimology of the word Apostle but the Etymologie of the worde is larger then the vsuall application of it for it is vsually giuen to the twelue principall Disciples and to Paul and Barnabas and so it is vsed as a tearme of distinction from other Church-Officers for for the body they had widdowes for the sicke and Deacons for the poore and for the soule they had Pastors and Doctors for exhortation and instruction And what Apostles were And these were standing and ordinary Officers Now there were extraordinary viz. Apostles and Euangelists the Apostles were men immediately called by CHRIST and had generall charge ouer all Churches for planting and gouerning them the Euanglists were called most by the Apostles and sent with spirituall charge whether the Apostles saw most conuenient The vse and signification of the worde Iesus Christ Iesus Christ These titles giuen to the Messias are not in vaine vsed or ioyned together for by these names both his Office and his Worke are described In the one name CHRIST shewing what he vndertooke to be in the other shewing what he was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke worde is for the Gentiles the one shewing that he was GOD for Esay 45.21 besides mee there is no Sauiour the other shewing that hee was Man viz. Christ the annointed For in respect of his humane nature chiefly is this annoynting with graces or gifts attributed to Christ Againe Christs were of two sorts viz false Christs Mat. 24. and true Christs Diuers Christs the true were eyther Typicall and so the Prophets Priests and Kings were annointed hence in the Psalme Touch not my Christs c. or Essentiall and so onely the Sonne of Mary By the will of God These words are expounded Galat. 1.1 where hee is said to be an Apostle not of men as Princes send ciuill Embassadours or as the Iewes sent false Apostles nor by men as Timothy Titus Luke c. who were ordayned by man Titus 1.4 and as Titus did ordaine Elders Or else not by the Commendation paines or instruction of any man Three Doctrines from the first words Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may prooue Doctr. 1 a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke Great sinners may prooue great Saints In a word a persecuter as we see heere may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despaire of any but to continue Vse 1 to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to waite vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly 2 Affliction of conscience this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sins now the healing of their errors Dangerous mistaking and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sins of Gods seruants 4 Rules to be obserued in alledging examples of great sinners repenting But if thou obserue these
c. 1 Corin. 13.3 Lastly for that grace by which felicitie and the thiefe good is applied and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith The sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neither is it in the power of Nature alone to perswade men that the Scriptures are Gods word further then the remnants of Gods former image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporary Faith Temporary Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults Luke 8.13 Heb. 6.4.5 onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenes of sins nor will bee brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholly engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two sorts eyther Faith to heale or Faith to be healed this Faith may bee in such as are reprobates as Matth. 7. some shall say Haue wee not cast out Deuils by thy name to whom Christ shall answer Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith Iustifying Faith The nature of this Faith will appeare if wee consider The Obiects The Parts The Degrees of it The obiects of Faith First of the Obiects this Faith may be perceiued by that which it carrieth the minde vnto and from which it seeketh the comfort of the chiefe good and thus the obiect is three-fold The Merits of Christ The Promises of God The Prouidence of God So that wouldest thou trie thy Faith consider then what it is that thou makest thy refuge and the foundation of thy comfort What is it that thou most laboured after is it the assurance of Gods fauour by the application of Christ is it the distinct applying of such and such promises of life in Scripture dost thou liue by thy Faith in the course of life if so thou hast met with the right Faith without Christ it is not possible to attaine the chiefe good neyther is it enough to beleeue that Christ dyed for sinners c. vnlesse we labour in the day of our visitation for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse for the particular assurance of Gods fauour in remitting such and such our transgressions And because it is not easie at all times to discerne by the working of the Spirit of Adoption the imputation of righteousnesse from Christ therefore hath the Lord discussed the cases of conscience so comfortably in Scripture that if men examine themselues before the conditions of Gods promises they may finde in diuers of them the cleare determining of their estate Here may bee iustly taxed the grosse ouer-sight and securitie of many otherwise the deare Seruants of God that are no better acquainted with the promises of life vpon the truth of which depends their happinesse and both present and future comfort And lastly by the same Faith whereby the iust are saued by the selfe same they liue in the course of life in this world the ground of his Faith for his preseruation is the prouidence of his God whiles the men of this world wonderfully please themselues in sacrificing to their nets ascribing in their affections the stay of their maintenance vnto their labour friends inheritance c. The Parts of Faith Secondly that the nature of this Faith may yet bee further opened the Parts of it must be considered Faith is eyther in the minde or in the heart and by the change of both it may be discerned Faith in the minde In the minde it shewes it selfe in two things Knowledge Iudgement There is something in the very illumination of the Vnderstanding of the Saints which is of the nature of Faith Hence it is that the Prophet Isay saith of Christ Isay 53.11 By his knowledge he shall iustifie many that is make iust Iudgement is either of truth or of goodnesse Iudgement of truth is when we giue glory so farre forth to the way of life and the meanes of Reconciliation that our hearts being conuinced our vnderstandings doe clearely resolue that this is the way to bee happie and no other Iudgement of goodnesse is when we doe not onely beleeue the Doctrine of happinesse to be true as before but to be the onely good tidings our hearts can rest vpon Faith as it shewes it selfe in the heart stands in three things Faith in the heart Desires Fiduce or Confidence Perswasion or Apprehension and application It may not be dissembled Desire to beleeue is of the nature of Faith that there are in the world many definitions or descriptions of Faith such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denied to be of the nature of Faith I expresse my meaning thus that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God that he would be willing to part with the world and all the things thereof if he had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sins of his former life or such as presently doe burthen his Soule were forgiuen him and that hee might beleeue that God were now become his God in Christ I would
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
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
of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and encrease with the encreasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honourable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainly they impose vpon you when they say touch not taste not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they find out many faire pretences to blind mens eyes withall as that heereby wee shew speciall Zeale to GOD in doing more then hee commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeelde not a due respect euen to the body of man CERTAINE OF THE choisest and cheefest points handled in the second CHAPTER HOw many wayes faithfull Ministers fight fol. 3. The comfort comes by the word with the answer of manie obiections fol. 5. 6. Causes why many finde no more comfort in the word fol. 7 Seuen inconueniences of an vncomfortable heart fol. 7. The differences author bond seat effects obiects and properties of loue and rules for preseruing it fol. 7. 8. Foure sorts of disturbers of the Church fol. 8. Seuen things of which we should be assured fol. 9. Seuen signes of full assurance and what we must doe to get it fol. 9. Wherein our spirituall riches lie fol. 10. An answer to the obiquitaries fol. 11. What Pithanoligie is fol. 13. Who are deceiuers fol. 14. Rules to preuent beguiling fol. 14. Of order in the Common-wealth and the Church and in the Familie fol. 15. 16. Ten helpes of order in conuersation fol. 16. Rules to bring our liues into order fol. 17. Nine lets of order fol. 17. Of stedfastnesse of faith fol. 18. The properties of a man stedfast in faith fol. 18. The causes of vnsettlednesse fol. 18. The meanes of stedfastnesse fol. 19. The vnconueniences of an vnstedfast faith fol. 19. How weake faith may bee discerned and the causes of vnsettlednesse or weake faith and remedies fol. 19. Causes of faith weakned signes and remedies fol. 20. Causes of the losse of stedfastnesse fol. 20. The effects of falling away fol. 20. Remedies for the losse of stedfastnesse fol. 21. The priuiledges of such as receiue Christ fol. 24. Rules for perseuerance to be obserued in our first conuersion fol. 24. 25. What a free spirit is fol. 26. Signes of a true heart fol. 26. Rules for perseuerance to be looked to after our calling fol. 26. 27. How philosophie becomes vaine deceit fol. 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the Primitiue Church and in Poperie fol. 31. 32. Of the abrogation of the Law fol. 33. Morall Iudiciall and Ceremoniall in what respects fol. 34. How the diuine nature can bee in the humane and how Christ was like vs and how vnlike fol. 36. Distinctions of vnions fol. 37. Gifts supernaturall and naturall in Christ fol. 38. A threefold wisdome in Christ fol. 39. Of the power of Christ fol. 39. Christians are compleat both comparatiuely and positiuely and that foure wayes fol. 40. The compleatnesse of the weake Christian fol. 41. The compleatnesse of the strong Christian fol. 41. Of Angels as they are principalities and powers fol. 42. The benefits Angels haue by Christ as their head fol. 42. A two-fold circumcision fol. 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished fol. 43 44. Eight reasons of the hard kindes of phrase or speech in Scripture fol. 44. What circumcision without hands is fol. 45. The time of circumcision without hands fol. 46. Six defects of the carnall Israelite fol. 47. The practises of the flesh and courses to tame it fol. 47. 48. Why our sinnes are called a bodie of sinnes vers 11. How many wayes sinne is put off vers 11. Of the circumcision of Christ vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers wayes vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to doe in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A foure-fold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickning and our new birth the meanes necessity prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph ouer the Diuels both in himselfe and in vs. fol. 72. 73. Of ceremonies and how they were shadowes of meats daies and saboths fol. 74. 75. Of the Christian race and lets in running fol. 77. Rules to be obserued concerning this race of godlinesse fol. 77. About worshipping of Saints and Angels against the Papists in three things fol. 78. Of the pretence of humblenesse of minde fol. 79. Of the diuers kindes of ignorance fol. 80. How men please themselues in their owne deuises fol. 81. Of pride and how it is in vaine in three respects fol. 82. The priuiledges flowing from our vnion with Christ fol. 84. Wherein the Church groweth fol. 85. Three things that make men grow fol. 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. The order of the first part of this chapter verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell
our owne mindes or carnall reason we should as the Apostle shewes become fooles that wee might be truly wise d 1 Cor. 3.18 Againe it should teach vs not to rest vpon the wisdome of men nor to thinke of any aboue what is written or be puffed vp one against another e Thus of the third thing VERS 19. And not holding the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increase of God THese words note the fourth thing viz. their danger they did it not only hypocritically and ignorantly and proudly but also dangerously Their danger is both laid downe and amplified in this verse it is laid downe in these words not holding the head and amplified by a digression into the praises of the mysticall body of Iesus Christ for the vnion and increase thereof Not holding the head These words shew that they that beleeue and practise such things are themselues out of Christ and by this kinde of worship they draw men from Christ Foure things may from hence be obserued 1. That Angell-worship razeth the foundation so that the Churches that practise it fall from Christ and are not the true Churches of Christ and this euidently proues the Church of Rome to be no true Church because besides many other heresies and idolatries they maintaine the worshipping of Saints and Angels 2. That hypocrisie ignorance and pride are inseparable companions of apostacie from Christ 3. That there is a difference betweene sinne and sinne error and error euery sinne or euery error doth not cut vs off from Christ there be some sins be sinnes of infirmitie f Gal. 6.1 some sinnes be such as there remaines no more sacrifice for them g Heb. 6. there bee some ceremonies may bee borne withall h Rom. 14. some ceremonies that abolish from Christ i Gal. 5.3 there be some errors of meere frailtie and ignorance k Psal 19. some errors that altogether corrupt the minde and make men destitute of the truth l 1 Tim. 6.4 And therefore we should learne with all discerning to put a difference m Iud. 24. 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnesse to make sure their vnion with Christ Head The dreame of Catharinus that the Pope should be here meant is to bee scorned not confuted The words note the relation that is betweene Christ and the Church The creature stands in relation to Christ 1. More generally in existence Note and so all things are in him Col. 1.16 More specially in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall In the vnion of nature all men are ioyned to Christ In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ In the mysticall vnion in one body only the faithfull are ioyned to Christ And this is here meant And so wee haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The doctrine hath beene largely handled in the former chapter only from the renewing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence sympathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carry our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laid downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ In generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore wee had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanenesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Note Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention But I forbeare to pleade much for it because though God may force it yet man should not frame it and it is a most happy abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised fo foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes ioynts and bands 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke n Cant. 1. she is but the daughter of Pharoe o Psal 45. she was in her bloud when Christ first found her p Ezech. 16. she needed to be washed from her spots and wrinkles q Eph. 5. and therefore wee should denie our selues and doe all in the name of Christ who is our praise All the body Doct. The care of Christ extends it selfe to euery member as well as any obserue these phrases in Scripture Euery one that asketh r Matth. 7.8 euery one that heareth these words Å¿ Matth. 7.24 euery one that confesseth Christ t Matt. 10.32 euery one that is wearie and heauie laden u Matt. 11.29 euery one that the Father hath giuen him * Ioh. 6.36 euery one that calleth on the name of God x 1 Cor. 1.2 and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say The Lord hath separated me from his people y Esay 56. Nor let the foot say I am not the eye z 1 Cor. 12. c. And secondly wee must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall bodie of Christ is the company of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no separation from Christ
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne The pleading of the conscience z Rom. 2.15.16 foretels a iudgement to come The sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser iudgements in this life are but fore-types of that last and greatest iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine so there is a restraint to be laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very elect though it shall be with a different iudgement for we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres This experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ What can be said of all or the most of these opinions and such like but euen this that they are the blinde fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said It is not for you to know the times and seasons which the Father hath put in his owne power i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
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
Secondly of one part of the word which is the Psalmes Concerning the word in generall here is to be considered First the author of it word of Christ Secondly the manner of entertainment of the word let it dwell in you plenteously in all wisdome Thirdly the end or vse it should be put to First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons we heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 Tit. 1.3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarly acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsel◠and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Christ by his owne mouth vttered It is true that in euery of these a Christian should be exceeding rich But I take it that all these senses are too strait and narrow for this place By the word of Christ therefore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies The Scripture is the vvord of Christ in foure respects First as Christ is the subiect of it the summe of the word is Christ Secondly as it is the proper inheritance and riches of the bodie of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the author of it and so I take it here principally to be meant Christ is the author of the word First in respect of inspiration a 2 Pet. 1. vlt. Secondly in respect of commission to his Ambassadors b Tit. 1.3 he doth not onely indite the Ambassage but giues commission to the Ambassadors Thirdly in respect of confirmation c Mar. 16. vlt. externally by the signes that follow it and internally by the seale of the spirit d Ephes 1.13 Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape he appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer e 2 Tim. 2.9 and in the difference of power betweene Christs ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the very secrets of men and tells tales of the hearers f Heb. 4.12 13. Vse The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Ioh. 8.43 viz. that wicked men cannot heare the words of Christ It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Men sinne against the vvord six vvayes Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the word many wayes so principally six wayes First by contemning of it g Joh. 12.48 Heb 2.2 Secondly by betraying it to Satan letting him steale it out of our hearts h Mat. 13.20 Thirdly by choaking it with cares and lusts i Mat. 13.21 Fourthly by making it of none effect k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by traditions Fifthly by a proud challenging of the knowledge of it to our selues l 1 Cor. 14.36 Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men m Mar. 8.38 Affirmatiuely it may teach vs foure things 1. To receiue the word of God with all humilitie and meeknesse n Jam. 1.21 2. To receiue it with faith o Heb. 4.2 3. To glorifie the word of God p Act. 13.48 which we doe First when we ascribe the praise not to men but to Christ Secondly when we esteeme it more then the words of the greatest men 4. To be carefull of our cariage and practise that so the word of Christ which we professe be not euill spoken of q Tit. 2.5 for the blame of our euill life will be laid vpon the word they will say this is their gadding to Sermons In speciall seeing the word is the word of Christ it should teach First Ministers foure things 1. To teach it with boldnesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.31 not fearing the face of any man 2. To attend vpon the word onely and not meddle with ciuill businesses is it meete to leaue the word of Christ to serue tables ſ Act. 6.2 3. To humble themselues to walke with God in so good a function Who is sufficient for these things We speake not our owne words or the words of men for then wit reading learning and direction might perfect vs but we speake the words of Christ and therefore our fitnes and sufficiency to speake to mens consciences comes of the immediate blessing and assistance of Christ 4. To deliuer the word with all faithfulnesse studying to approue themselues as the workemen of God seeing they deliuer the word of God diuiding the word aright t 2 Tim. 2.15 holding fast the faithfull word of doctrine u Tit. 1.9 not making merchandise of the word but as of sinceritie and as of God in the sight of God speaking in Christ * 2 Cor. 2. vlt. Casting from them the cloake of shame not walking in craftinesse nor handling the word deceitfully but in declaring the truth approuing themselues to euery mans conscienc◠in the sight of God x 2 Cor. 4.2 Secondly the people to imbrace the word presse to it neuer be ashamed of it nor giue it ouer but receiue it constantly with ioy though it cost them much paines and many