glorious for the Lord shall then come to be glorified in his Saints and made maruellous in all them that beleeue m 2 The. 1.10 Ob. Ob. But the terror of the day may amaze a Christian Sol. Sol. There is no sparke of terror in this doctrine to a godly minde For what should he feare if he either consider the fauour of the Iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate n 1 Ioh. 2.1 to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and carries a most brotherly affection and will hee condemne his owne brethren He is their head and hath performed all the offices of a head vnto them and can hee then faile them when they haue most need of him nay it is he that hath beene iudged for vs on earth and will hee iudge against vs in heauen What shall I say He died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will hee faile vs in the last act when he should once for all accomplish his redemption for vs Besides he hath already promised to acquit vs in that day and it hath beene often confirmed both in the word and the Sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeleefe to doubt his terror What though he be terrible to wicked men yet by iudging in seueritie he hath not nor cannot lose the goodnesse of his owne mercy what should wee feare him iudging in his power when wee haue felt saluation in his name Besides the maner of the iudgement shall be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the Iudge will not be transported with passion or spleene nor will hee condemne thee to satisfie the people and besides there shall bee nothing remembred but what good thou hast sought or done and not the least goodnesse but it shall be found to thy honour and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and Commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shal particularly declare Gods euerlasting loue to thee and recite the praises with his owne mouth of all that hath beene good in thy thoughts affections words or workes throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee to by an irreuocable sentence And so wee come to the second appearance viz. the appearance of Christians in glory Then shall yee also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of Christians first in their bodies The glory of their bodies after the resurrection is threefold for first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust for this mortall then shall put on immortalitie o 1 Cor. 15.53 Secondly they shall be incorruptible that is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie for though it be sowne in weaknesse yet it shall be raised in power though it be sowne in dishonour and corruption yet it shall be raised in honour and incorruption p 1 Cor. 15.42.43 Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirably glorified and perfected that by the mighty working of Gods spirit they shall bee as able to liue without sleepe meat mariage or the like as now the Angels in heauen are and besides they shall be so admirably light and agill and swift that they shall be able to goe abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth q 1 Cor. 15.44 The glory vpon the soule shall bee the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioyes and pleasures for euermore And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuers vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as hee is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be inlightned to know in some comfortable measure and that we might be able with more life and affection to meditate of the exceeding riches of this glory r Eph. 1.17.18 and inheritance to come Our hearts are naturally herein exceeding both dull and blinde maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of Satan and the deceitfulnesse of sinne and too much imployment and care about earthly things But a Christian that hath so high a calling and hopes for such a glorious end should not allow himselfe in that deadnesse of heart but as he gaineth sense by praier in other gifts of grace so should he striue with importunitie and constancie wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation Å¿ Rom. 5.2.3.4 and without murmuring or grieuing to endure hardnesse t 2 Tim. 2.3 and temptations in this world for they are but for a season u 1 Pet. 1.6 though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to bee reuealed x Rom. 8.18 Though wee might be dismaied while we looke vpon our crosses and reproaches and manifold trials yet if the Lord let vs haue accesse vnto this grace y Rom. 5.2 to be able soundly to thinke of the glory to come wee may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory wee shall shortly enioy when the triall of our faith being more pretious then the gold that perisheth shall be found vnto honour and praise through the reuelation of Iesus Christ z 1 Pet. 1.7 Yea
persons excommunicate witches and such like diabolicall practisers Hypocrites Apostataes the vnmercifull troopes of the ignorant besides the swarmes of vicious liuers and prophane persons such as are swearers drunkards filthy persons of all kindes liers vsurers raylers and such like workers of iniquitie Why Sathans vvorking is not perceiued by vvicked men It is true worlds of men feele not this power of theirs but alas this warre is spirituall these enemies are inuisible their sleights are of infinite depth their soules are already in their possession and all is couered with grosse darknesse and done in a spirituall night and wicked men are like dead men in their sinnefull courses senselesse and secure Vses The vse is to shew the miserie of all impenitent sinners though they go in braue clothes dwell in faire houses possessed of large reuenues abound in all pleasures of life c. yet alas alas for their wofull estate with all this Oh the Diuels the Diuels are their masters and rule ouer them as effectually as euer did tyrant ouer his slaue Oh if men haue eares let them heare and awake and stand vp from the dead and not dare to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate bee in the world Oh let them praise the rich grace of God that hath translated them out of this kingdome of darknesse and giuen them a lot among the Saints The third thing is the victory expressed in three degrees He spoyled them This is to be vnderstood in the behalfe of the faithfull for whose sake he hath and doth daily smite them with his great sword m Esay 27.1 Hee reproueth them and rebuketh them n Zach. 3.1.2.3 hee casteth them downe like lightning o Luk. 10.20 He breakes their head p Gen. 3 15. yea and sometimes treades them downe vnder the feete of his Saints q Rom. 16.20 making them in many tentations and tribulations more then conquerors r Râ—m 8.34 pulling downe their strong holds which they had within Å¿ 2 Cor. 10.4 when they compasse the righteous with their tentations hee euer openeth a doore for issue and deliuereth the righteous t 2 Pet. 2.9 sending succours u Heb. 2.18 and making his seruants often to lead Sathan captiue He spoyled them by taking from them the soules * Acts 26.18 of the righteous which they possessed as their booty he spoiled them by loosing the workes of Satan x 1 Ioh. 3.8 he spoiled them by taking from them altogether the power they had ouer death y Heb. 2.14 so farre as concernes the righteous He hath so farre spoiled them that they are not only iudged by the word of the Saints in this life z Ioh. 16.11 but the Saints shall also sit vpon them to iudge them at the last day a 1 Cor. 6.3 Vses And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely apply it And withall it may encourage them against the remainder of the power of euill spirits it is true they accuse still they hinder the word what they can still they will steale the seede still they will raise trouble and oppositions still they sow tares still they will bee casting their snares still they buffet them by tentations still but yet the same God and our Lord Iesus Christ that hath thus farre subdued them will prosper his owne worke and make vs stand in all the euill dayes so as wee will put on the whole armour of God Now whereas he saith he hath spoiled him it is true of the time past 1. In the person of Christ himselfe 2. In the merit of our victorie 3. In our iustification hee is perfectly foiled 4. In our sanctification hee is spoiled by inchoation And made a shew of them openly These words containe the second degree of victorie and are true in a double sense For first hee hath made a shew of them in that he hath discouered them and made them known to the Church This is a dragging of them out of their cels of darknesse in the light of obseruation by shewing their natures and practises by vnmasking them to the view of the soule thus are they displaied in the doctrine of the Gospell and the soules of the righteous behold this detection of Sathan from day to day by the word with as much admiration as euer the Romans did behold any great rebell or barbarous rebell or monster subdued and in triumph brought into Rome Neither may this detection of Sathan seeme to be the least part of Christs victorie for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished There is a hot opposition in all places before Sathan will abide this Secondly he made a shew of them that is as some thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them to be for examples and that three wayes 1. In shame making detestation to be their portion 2. In confusion and an inexplicable kinde of astonishment and benummednes and blindnes 3. In torments and punishments 2 Pet. 4.5 Iud. 9. The vse may be for increase of consolation Vse wee see Christ will neuer cease till he hath finished this victorie Why should wee then faile through vnbeleefe or faint in the resisting of the deuill The Lord will more and more make a shew of them and giue vs increase of experience of the power of his word and presence herein Here also mens waywardnesse may be reproued that cannot abide to heare talke of the deuill or his courses this is but a worke of Sathan in them to hinder their saluation for to make an open shew of them is one part of Christs victorie The word rendred openly signifieth sometimes eminently b Joh. 7.4 sometimes without authoritie c Act. 4.29 sometimes with confidence and vndaunted resolution with assurance or plerophorie d 1 Ioh. 5.14 sometimes with plainenesse and euidence e Ioh 16 25.29 sometimes with libertie f â— Tim. 3.13 But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victorie This triumph was first begunne in the resurrection and ascension of Christ g Eph. 4.7 2. It was continued in the publication of the Gospell h 2 Cor. 2.14 which is newes of victorie and in the life of Christians for what is the life of euery Christian but the shew of a brand taken out of the fire or of a soule preserued out of darknesse The soule is mounted in the chariot of the word praier and holy liuing this chariot is followed with the applause of Angels and the approbation of the Saints the place is in the new Ierusalem on earth in the temple of their God The chariot is drawne with white steeds sincere teachers it is prouoked and driuen on by the
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Conuersion by the daily fruits of amendment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your praises in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not only for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnes of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light so wee thought good to write vnto you both to put you in minde of the most holy doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then wee thirdly we must loue them for their profit and good not for our owne and lastly wee must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neither let this be thought a meane and vnprofitable seruice to the body for wee see here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanenesse of the world take heede of rash censuring and the customary liberty of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that one great way of triall of sinceritie is by the constant vprightnesse of their hearts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what we should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men
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
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
and censures of Gods seruants a 2 Thess 3.14.15.16 As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnity of the Church and people of God is most execrable and abominable It is a greeuous sinne to disquiet and disioyne Gods seruants Now if we obserue in our owne times who they are that are that are disturbers of the Church and vnitie amongst true Christians Foure sorts of disturbers of the Church wee shall finde foure sorts of men may bee iustly taxed with this greeuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their rayling opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not the fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a bâ—rrowed sense sometimes it is to demonstrate a thing by euident testimonie b Act. 9.22 sometimes to assure c Act. 16.10 sometimes to instruct d 1 Cor. 2.16 but most frequently to knit together as the members are knit in a bodie e Ephes 4.16 and so it may well be taken heere and so wee are considered as ioyned together in the mysticall bodie of Christ And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioyned to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian We are knit to the whole bodie and not to some one member onely Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and thefe are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two wayes 1. In it selfe 2. The Gospell is certaine two waies in the infallibility stedfastnesse of the perswasion of the Elect. In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certainty of the perswasion of the godly by faith laying hold vpon it and beleeuing it This he expresseth in the word full assurance or plerophorie A twofold fulnesse The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euerie member hath in Christ their head and by influence from him The speciall is that fulnesse wherin some members excell Thus some are full of the spirit f Ephes 5.18 of loue g 1 Thess 3.12 of ioy h Rom. 15.13 2 Cor. 7.4 some in obedience and good workes i Acts 9.36 Phil. 1.11 Reuel 3.1 2 Cor. 10.6 some in faith and knowledge So Rom. 15.14 So heere Quest But is full assurance essentiall vnto true faith Answ Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthie in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a litle faith Quest May this plerophorie or full assurance be had in this life Answ Full assurance may be had It may without all doubt as these Scriptures euidently proue 1 Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest But are we bound to labour for this full assurance Answ We are It must bee sought Heb. 10. he saith let vs draw neere in the full assurance of faith k Heb. 10.22 and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end l Heb. 6.12 We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath been imployed 1. Seuen things of which we should be assured There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferentm. 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2 Tim. 4.5.17 4. We must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life n Heb. 6.12 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy o 1 Thess 1.6 2. Seuen signes of full assurance It will not bee carried about with every winde of doctrine p Ephes 4.14 3. It is industrious and laborious in the duties of loue to Gods children q Heb. 6.11.12 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne r Heb. 10.22.23 5. It will giue glorie to God against all sense and reason Å¿ Rom. 4.20 6. It mortifies and extinguisheth all headstrong affections t Esay 11.7.9
positiuely they are so 4. waies 1. In respect of the fulnes of the body mysticall it is a glorious well compacted compleat body k Ephes 1.23 4.16 and so the Church is the fulnesse of Christ. 2. In respect of iustification and that 2. waies for euery child of God hath whole Christ giuen him and his whole righteousnes imputed and besides he hath forgiuenesse of all sorts of sinnes originall actuall of infirmitie or presumption c. 3. In respect of sanctification 4. In respect of glorification Now for glory we must vnderstand that though they are not yet in heauen yet they haue it in respect of promise l Heb. 9.15 and in hope m Heb. 6.14 and in the means n 2 Tim. 3.16 and in the beginning of it o Ioh. 17.3 and for sanctification and grace it must be considered according to the threefold degrees of it 1. in inchoation 2. in ripe age 3. in perfect consummation in heauen Now for the first The compleatnes of the weake Christian euen the weakest babes and infants in grace are compleat 4. waies 1. They haue compleat and perfect promises euen of compleatnes it selfe p Ezek. 36. Ier. 42.39 2. They are compleat in respect of the meanes of sanctification for first they haue full libertie to vse them as they haue oportunitie and they may make their best profit of them besides the respect of the efficacie of the meanes their God is the holy one of Israel Christ is the head in all fulnes of vertue c. they may pray for what they will and be heard and the word is the arme and power of God to saluation 3. They are compleat in respect of the parts sanctified they haue grace in euery part though not in euery degree 4. They are compleat in their desire and respect to all Gods commandements Thus of weake Christians and their compleatnesse Now the strong Christians compleatnesse may be considered negatiuely The compleatnesse of strong Christians and so they are not compleat that are not full of knowledge that cannot beare hard sayings that hath not a plerophorie of assurance that is not filled with contentation that cannot liue by faith or is not filled with the fruits of righteousnesse The last thing is the limitation in him In him Nothing will be had by Christ till we be in Christ 1 Ioh. 5.20 Things are said to be in Christ 1. in respect of creation all things were created in him q Col. 1.16 2. In respect of preseruation all things consist in him r Col. 1.17 3. In respect of the mysticall vnion and so the Church onely is in him In him we are elected Å¿ Eph. 1.4 in him the righteousnesse of God is reuealed from heauen t Rom. 1.17 1 Cor. 5.21 in him all promises are yea and amen u 2 Cor. 1.20 in him we are made rich * 1 Cor. 1.5 in him Iewes and Gentiles are made one x Ephes 2.6 in him the building is coupled together and growes y Eph. 2.20 in him we haue life z 1 Ioh. 5.11 Now men may know whether they be in Christ if they examine themselues wether they bee new creatures a 2 Cor. 5.17 or no and whether they haue the spirit of Christ b Rom. 8.9 and whether they loue the appearing of Christ c 2 Tim. 4.8 2 Thes 3.5 2 Pet. 3.12 whether the world hate them whether they loue the brethren e 1 Ioh. 3.14 Eph. 4.16.17 and whether they walke in the light in all desire of holy conuersation f 1 Ioh. 1.6 Heb. 9.14 1 Ioh. 3.6 Who is the head of all principalitie and power It is true that Magistrates be in great place on earth and haue principalitie and power d Ioh. 15.18.20 and may be so called iustly but that is not meant here These principalities and powers are the Angells and so these words containe the fourth reason Christ is the head of Angells therefore whatsoeuer they haue they haue it from Christ and therefore what should we doe to go to Angells to helpe vs when Christ the head is giuen to be our Mediator The Angells are diuersly called in Scripture they are called spirits to expresse their nature and Angells to expresse their office as messengers sent of God they are called sonnes of God g Iob. 38. they are called Cherubyms h Genes 3. from the forme they appeared viz. like youthes they are called Seraphims i Esay 6. for their order and fiercenesse in the execution of God anger they be called starres of the morning k Iob. 38.7 from their brightnesse of nature they are called watchmen l Dan. 4.10 they are in heauen as a watch tower and they keep the world they are called flaming fire m Psal 104. because God vseth their helpe to destroy the wicked here they be called principalities and powers which are words of greatest excellencie amongst men and are vsed here to shadow out the glory of those heauenly creatures Angells are most spirituall creatures without bodies they moue like the winde vnresistably easily without molestation and in an vnperceiuable time and for their number I am not of their fond opinion that thinke they are meant in the parable of the 99. sheep as if they were so infinite beyond the number of mankinde yet without question their number is exceeding great and almost incomprehensible and cannot be knowne of vs in this world n Dan. 7.10 Hosea 12.24 Math. 26.53 They wonderfully excell in knowledge and that naturall and supernaturall and experimentall But to speake a little more expresly I consider in the Angels 1. What they are in themselues here called principalities and powers 2. What they are in relation to Christ who is said here to bee their head 3. What they be in reference to the body of Christ The Angels in themselues are principalities for their excellencie of nature and estate They are called powers for their wonderfull force they haue ouer other creatures at Gods appointment The words doe not import any hierarchie among the Angels for howsoeuer we are not to thinke there is any Ataxie among those glorious creatures so it hath beene bold presumption in those either Iewes or Scholemen or Papists that haue trauelled in it to describe a fantasticall number of orders amongst them For their excellencie of nature as they are here called principalities so else where they are called starres of the morning sonnes of God yea Gods o Elohim And for their power it is exceeding great ouer the creatures as when an Angell could destroy all the first borne of Egypt and to ouerthrowe so many thousand in Senacharibs armie an Angell set Peter out of prison an Angell caried Philip in an instant they can strangely winde themselues into mens imaginations so as they can appeare to men in their dreames p Math. 1. As euill Angels can suggest tentations
to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c common with Christ 5. In speciall they haue death common with Christ They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes and for their benefit 2. Because when their bodies die they die in vnion with Christ 3. Because the vertue of Christs death is deriued to their soules whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sinne conueyed in the ordinances of Christ and applied by the spirit of Christ 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for tryall and comfort For tryall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ For comfort to the mortified thou art in Christ and he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee are freed from all bondage of soule to any thing but the will of God and therefore 't is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ yee be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee liued in the world Answ They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life so Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a grieuous burthen to the soule and the worse the lesse they are felt Men will not willingly suffer vniust impositions in their free holds in the world nor should men suffer the world to impose burthens vpon their soules The word also notes the audacious liberty of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all Interpreters to vnderstand these words to be the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c but cleane contrary with spirituall things why should we not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the six reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
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
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
their faithfulnesse standeth in two things 1. In diligence of labour hee is not a faithfull seruant that eats the bread of Idlenesse as many seruing-men do that can tell of no calling but attendance 2. In trustinesse and in this seruants must be faithfull two waies first in their care to see their Masters directions executed in the familie as if they had beene present secondly in their speedy dispatch of busines abroad a sloathfull messenger is an exceeding prouocation to them that send him and it is a wretched fault in seruants when they are sent forth of the familie about businesse they cannot find the way in againe in any due time Thus of the dutie to which they are exhorted To them that are your Masters They must be subiect and obedient to all Masters indefinitely without difference of Sexe and so to the wife or widdow 1 Tim. 5.14 Pro. 31. or of condition they must bee obedient to the poorest as well as the rich Thus of the laying downe of the exhortation The explication followes and first of the prouisoes According to the flesh These words may be referred to Masters and then the sense is this that seruants must be obedient euen to such Masters as are fleshly and carnall men they must obey though their Masters be Ethnikes or prophane persons it is a great praise for a seruant to men to bee Gods seruant also but it is a greater praise to be a religious seruant of an irreligious Master to feare God in a prophane house 2. To seruants and so they are a limitation they are subiect onely in respect of their flesh and bodies and so here is two things to be obserued The one exprest the bodies of seruants are in the power and at the disposing of the Masters and therefore seruants must learne to subiect their flesh to their Masters both commands restraints and corrections The other implied the soules of seruants are not in the power and at the disposing of Masters their spirits are free nor Master nor King can command the conscience Vse is first for reproofe of such seruants as giue more to their Masters then is due thou oughtest to be of the same calling trade labour c. that thy master is of but thou art not bound to be of the same religion or humour with thy Master It is a great fault not to giue the body to thy Master but a great fault also to giue both body and soule to bee at his disposing both are extreames Secondly should seruants feare their Masters because they haue power ouer the flesh how much more should we feare God that hath power to destroy both soule and flesh in hell Math. 10. Thirdly this may be a great comfort to a seruant thy soule is as free as the soule of him that sits on a throne thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart Thy best part is free In all things Seruants must obey in all things euen in things that bee against their credit profit liking ease c. There is a great sturdinesse in many seruants either they will not doe somethings required or not at the time when they are bidden or not in the manner but as they list these courses are vile and here condemned Ob. Obiect But vnlawfull and vnmeet things are required Sol. I answer that in cases of this nature three rules are to be obserued by inferiours First If the matter required be only inexpedient and vnmeet thou must obey neither doth this rule let but that seruants or inferiours may vse all humble and lawfull meanes to preuent vnmeet things Secondly thou must be sure it be sinne that thou refusest thou must not disobey vpon conceit or coniecture nor vpon thine owne humour and opinion but it must appeare by the word of God to bee a sinne or else thy coniectures are no ground of disobedience if thou must needs doubt on both sides it is better doubt and obey then doubt and disobey Thirdly when it is apparant to be impious and sinnefull that is required yet thou must looke to the manner of disobedience thou must yeelde thy selfe to obey by suffering yea it is a wretched fault in seruants or inferiours that are vrged to vnlawfull things to refuse with sturdie and insolent and prouoking words or behauiour God frees thee from disobedience in act but he frees thee not from reuerence and from an holy estimation and humble demeanour The vse is for great reproofe of seruants both indiscretion and stubbernes and withall it chargeth masters they must not require their seruants to lie and sweare in their shops onely to please and profit them nor may they make their seruants breake Gods Sabbaths to satisfie their wils Obiect But are they not required to obey in all things Answ They are but before he saith according to the flesh in labour not in sinne and after he saith they must so please men as they feare God too Thus of the prouisoes The forme of their obedience is set downe First negatiuely not with eye-seruice not as men pleasers Secondly affirmatiuely 1. With singlenesse of heart 2. Fearing God 3. Heartily Eye-seruice Some take it thus not with outward seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely doe the Labour of the body but bring the care prouidence affection of the heart or thus be obedient to your Masters and let not your eye bee onely vpon your Masters but vpon God the great Master of all Masters and men But I thinke the proper meaning of the word is not with eye-seruice that is not onely in the presence of your Masters not onely when their eye is vpon them so that he meets with the wretched faultinesse of such seruants as when their Masters backes are turned neglect their labour fall to loitering or get them out of the doores or which is worse fall to wantonnesse drunkenesse filching smiting of their fellowes and quarrelling these seruants shall haue their portion at the day of Christ Math. 14.48 and if eye-seruice be concondemned what shal become of such seruants as are not good no not so long as their Masters are by them Not as men pleasers Obiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it a fault for seruants to please their Masters Answ No it is not for they are commaunded to please in all things Tit. 2.9 But two things are here condemned First so to please men as neuer to care for pleasing God so to attend a corporall seruice as not to care for the sauing health of their soules this is prophannesse Secondly such seruants are here taxed as seeke by all meanes to please their masters but not to profit them such are they that are flattering soothing persons that serue their Masters onely with faire words but else are emptie persons such or rather worse are they that apply themselues to their Masters humors to feed them with tales or praising their ill courses and counsels or executing their sinfull
giue this wide doore of vtterance to their Teachers Before I passe from the matter hee prayâ—â— for I must note a doctrine lies secretly lodged within the same wee may finde in the end of this verse that the Apostle was in prison and yet he doth not desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ noting that it is a greater want to want the libertie of his ministerie in respect of vtterance then it is to want the libertie of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull Ministers There are fiue things that stop the mouthes of Ministers in generall 1. Ignorance and presumptuous sinnes in the Ministers themselues Fiue things stop the mouthes of Gods Ministers for polluted lips are no lips of vtterance the lips of the Minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1 Cor. 16.9 and therefore we should pray that God would deliuer his faithfull Ministers from vnreasonable and absurd men 1 Thess 3.2 4. Discouragement and feare silence many a Minister in respect of the life and power of preaching 1 Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the Minister from the power of preaching God would Doct. 1. The hearts of Ministers yea of the best Ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is he that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or a persecutor c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for Ministers that were at large and enioyed peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinary but extraordinary Ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ To speake the mysterie of Christ Christ is a mysterie to the Gentiles Hovv Christ is a mysterie to 6. sorts of men to the Iewes to Heretikes to Papists to carnall men yea to godly men It is a mysterie to the Gentiles that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretikes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue wayes Christ a mysterie 5 vvaies for there are mysteries 1. In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2. In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3. In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4. In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie the spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5. In the Gospell of Christ And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer The Gospell hidden fiue vvayes it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4. in the person obedience and passion of Christ who was the substance of the Mosaicall ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference The Gospell hidden from the vvicked diuersly for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is