A Commentarie VPON THE FIRST AND SECOND CHAPTERS OF SAINT PAUL TO THE COLOSSIANS WHEREIN THE TEXT IS CLEERELY opened Observations thence perspicuously deducted Vses and Applications succinctly and briefely inferred sundry holy and spirituall Meditations out of his more ample Discourse extracted TOGETHER WITH DIVERS PLACES of Scripture briefely explained By Mr. PAUL BAYNE B. D. LONDON Printed by Richard Badger for NICHOLAS BOURNE and are to be sold at his Shop at the Royall Exchange 1634. TO THE RIGHT HONOVRABLE RELIGIOVS AND VERTVOVS LADY THE LADY MARY Countesse Dowager of Westmorland HONOURED MADAM SAint PAUL'S glory and exceeding great cause of rejoycing was this that as a wise Master-builder hee had laid the foundation whereupon the whole building of Christianity is established Though not to lay the ground-work or Principles of Religion yet to be fellow-workers with GOD and His holy Apostles is now the glory and rejoycing of the Ministers of the Word in these latertimes Amongst the rest a sincere faithfull and judicious Divine in these Workes of his never yet before extant is presented to your Honours view and approbation His abilities were such as became a Successour of a worthy and religious Predecessour in his ministeriall function in the Vniversitie of Cambridge by him performed unto GOD's glory the good of others and his owne comfort The first he unfainedly desired and propounded as the utmost scope of all his endeavors that GOD might be glorified by him both in life and death the second as subordinate to the other hee procured not ayming at his owne advantage so much as their salvation that heard him not seeking theirs but them The last was an effect of the two first this must needs be a consequent where the others are precedent for GOD forgets not our labour of love to Himselfe or others Sensible experience hereof had this holy man who found much comfort by his Ministry in himselfe and by the fruits of it in others There be many that spend much time in studying are never weary in wel-doing are instant in season and out of season but with how small successe for it is in vaine to rise early and sit up late except GOD give a blessing Paul planteth and Apollos watereth but GOD giveth the encrease if GOD put not His hand to the worke there will be but a Babel of confusion He knew it very well who prayed continually for the divine assistance to make his ministeriall worke effectuall Hee prayed and his prayer was heard hee wrestled with GOD as Iacob did and overcame Him Hee fulfilled his desires and granted his requests and made him a spirituall Father of many children by him begotten unto GOD. Should I say more I will adde this only what in him was praise-worthy let it be applauded what was in him for Instruction and a godly life let us imitate Let us learne of a dead man to live Dead doe I call him Though the body die by reason of sinne yet the spirit liveth unto GOD through IESUS CHRIST our LORD Let us therefore learne of him to live spiritually that with him we may live eternally I have shewed in some sort what hee was and what it concerneth us to be And this the rather presuming of your Honours favourable acceptance not so much of him that Dedicates these following Expositions as of him by whose incitement hee was encouraged thereto his worthy friend Your Ladyships humble servant that for his sake and the Authors You would vouchsafe to cast over this Booke the wing of Your protection This is his desire who shall ever remaine Devoted to your Honour in all humilitie IUSTINIAN STUBBS TO THE READER THE Mother of Nazianzene as himselfe relates it was so beneficiall to the poor that a sea of wealth was not sufficient for her What was her industrious diligence in relieving of outward necessities was this religious Pastors in supplying the wants of such as are spiritually poore thinking no time to be well imployed which was not a testimoniall of his pious life in word in conversation 1 Tim. 4 13. in charitie in spirit in faith in purity or of his wholesome doctrine in reproving correcting 2 Tim. 3.16 instructing in righteousnesse Thus thundring in doctrine and lightening in conversation hee left no stone unmoved that might further the building of the new Ierusalem For living in these last dayes the very dregs of time when iniquitie aboundeth and GOD is provoked every day so that fin cannot be more sinful nor wickednesse more wicked by his * Praecep a ducunt exempla trahunt Sen. exemplary deportment he fastned the naile which was driven by judicious Instruction in Precept and Practise A MAN OF GOD a Beacon on an hill a burning and a shining Lampe His method and matter were plaine and perspicuous yet so as if occasion served hee had meate for strong men as well as milke for babes he became all unto all to gaine some Blessed Saint quae sparsa per omnes In te multa fluunt what couldst thou more have done than in leaving nothing undone to receive at thy Masters hands an Euge bone serve Well done good and faithfull servant His well-doing and well-being is an invitation unto us to doe and to be the like which whosoever desires let him seriously survey these ensuing Expositions of Scripture composed with Laconicall brevity yet including in them the immense treasures of divine Speculation I suppose there is none will maligne them that understand them If there be any others as it was once said unto Philip King of Macedon passing unjust sentence betweene sleeping and waking I appeale ô King from thy selfe to thy selfe So let them reade with judgement and deliberation and then whatsoever fault was imputed to the Author will become their owne In a word whosoever thou art that carpest at these following Treatises whatsoever in them thou deemest either frivolous or superfluous emendes illa vel ede tua I. S. THE DOCTRINES OF THE FIRST CHAPTER OF THE EPISTLE OF Saint PAUL to the Colossians Verse 2. 1 EVery true member of the Church is a Saint 2 GOD gathereth and supporteth His people in all places 3 In distributing holy things wee must put a difference betwixt men betwixt sound and counterfeit 4 Christians are knit together by the straitest bond 5 Wee are to wish our selves and others favour from God and peace of Conscience as the chiefe blessings 6 The fountaine of all true Peace is the favour of God testified to us in Christ 7 All good things are to be sought from God the Father and the Sonne Verse 3. 1 DVtie bindeth us to pray for others and to give thankes for others as for our selves Verse 4. 1 SPirituall graces bestowed upon any must move us to thankfulnesse and to make request for them 2 Faith layeth hold onely upon Christ lesus for life everlasting 3 Our love must specially be shewed to the Saints Verse 5. 1 THe recompence which God hath in store for
was in the name of us all and had in it a seed-like vertue to worke the resurrection of us all Hence it commeth that we no sooner come to be in Him but the power of His resurrection is felt of us making us rise to newnesse of life 2 Cor. 5.17 In Christ all things are new Whosoever have learned CHRIST as the truth is in Him have so learned Him as they are dead to sinne the life of the old man is killed and they are alive in the life of grace For looke as a member truly by inward ligaments knit with a living head hath life in it so wee when we come to bee in Christ raysed up and living to God in life glorious we cannot but live in Him Wherefore how woefull is the state of many that professe Christ yet live in ignorance Vse know not what a resurrection meaneth are dead while they live in all kinde of fin and wantonnesse these never were in Christ but like as glasse eyes are set in the body or wooden legges which being by outward meanes joyned to it doe not receive life and sense with other members Wee never knew communion with him who is the quickning spirit if we be dead in our sins 2 Observe What it is that maketh us rise to new life Doct. viz. faith on Christ We are sayd to live by faith because after some sort it is life but most properly it bringeth life into us He that believeth hath everlasting life fully in Christ his head inchoative or imperfectly in himselfe For as in bodily death the reuniting of the soule with it doth make it rise againe and become a living body so faith as a spirituall vinculum tying God who is the soule of our soules againe unto them they which before were dead are anew quickened Thus then as an instrumentall cause of our conjunction with God in Christ who is our life it may be sayd to quicken us or rayse us up though further faith it selfe may bee conceived as a part of this life For as the soule died in falling into ignorance of God estranged from the life of GOD through ignorance in them Ephes 4.18 so comming by faith to know God it beginneth to live Ioh. 17.3 hence to know God in Christ faith being an affianced knowledg is life everlasting This then is the first thing which God worketh in us as the beginning and instrumentall cause of our other following life even as in our waking from our naturall sleepe which is a shaddow of death first the eyes open and then our senses and motions doe come fully to us in their order So in awaking from this sleepe of sin first the eye of faith lookes up to GOD and that invisible world then our life returneth more fully the spirit of God from Christ working it in us Marke then hence Vse that all such beliefes as make not new creatures are not sound faith toward CHRIST the reason is playne a true faith bringeth Christ to live in us Now as a quickning soule cannot returne into the dead body of it but there will be new life So Christ that quickning spirit cannot returne to live in a dead soule but needs it must bee raysed up Wherefore if wee feele no life but that we brought from our mothers wombe let us cast downe our selves we have not yet truly believed and we see how our faith doth not shut out good life as the Papists slander us but bringeth it forth as an effect which cannot be severed Finally Vse hence men may assure themselves of the truth of their faith if they bee renewed in life The last thing here to be noted is Doctr. That the omnipotent action of God which raysed Christ from the dead is it that begetteth faith in us Eph. 1.19 It is called the exceeding greatnesse of His power toward us which believe according to the working of His mighty power Faith is the eye of the soule by which we looke upon CHRIST it is the hand by which we receive all good from Christ Now if a man be borne blind or borne without a hand an eye that seeth but these aspectable creatures and discerneth not distinctly but things at hand a hand that cannot reach an ell or two from us yet all the world cannot supply these nor no power but His onely that created the body how much lesse then shall any power bee able to give us that eye which looketh within the vayle that hand which claspeth Christ in heaven but only the Almighty power of God But what Object doth that power that raysed Christ rayse us up Yea that power though daily continued Answ as the Lord creating Adam and Eve with the law of propagating all the race of mankind did by that power which created and coupled them after a sort make all mankinde though the Father and Son and spirit doe still worke in continuing that first power put forth So here GOD raysing Christ up in whom we all were that he might be a roote and fountayne of supernaturall life to us all that power may be sayd fitly to rayse us all Wherefore let us learne to admire and give glory to GODS power which worketh our fayth Vse 1 if we saw a man raysed from the dead ô how would we speake of such a wonderous power but this is the same that raised Christ from the dead which raiseth us to believe If we creepe up from some deadly sicknesse we tell what a power of God it was to rayse us But when our soules creepe out of darknesse and death to believe on the living God it is as nothing with us This teacheth us whither we must fly for the strengthening and susteyning of our fayth even to this power Vse 2 the same power that made all things upholdeth all things He that knoweth how all the considence of his heart is set upon himselfe and the creature how his reason and senses and his own inclination which is not quieted but in outward meanes how Sathan and the course of this world resist us in believing he cannot but confesse it is the Lords power that first brought him to it and that must keepe his faith from fayling Lastly we see hence how wide they are Vse 3 who never felt any want of such a power who thinke of fayth as a thing they have alwayes had since they came to reason Yea Papists that if GOD offer hold it in the power of man to believe when God sheweth the promise and inlighteneth the mind VERSE 13. And yee which were dead in sinnes and in the uncircumcision of your flesh hath Hee quickened together with Him forgiving you all your trespasses NOw he commeth to repeate this benefit insisting more largely upon it and first he setteth downe the state of them before they were quickened Secondly the quickning of them Thirdly the manner of the action the order in which he quickened them which standeth in a threefold antecedent in nature before
are nothing but the stinch which commeth from the dead corps I meane the body of sin dwelling within us For as heavie savours come from a putrified body so doe these motions from a corrupt soule And as a childe if he doe swarve from morality and civill vertue following whores and abominable courses be a royoter a theefe when thou seest an absence of civill vertue thou sayest he is even a lost childe what then shall wee thinke of our selves being without all heavenly vertue of faith hope joy in the Spirit godlinesse temperance c. The use is Vse that we would consider of sinne and our estate through it that we who have not thought of it may yet set our hearts to the way of life that we may be thankfull who have escaped from it that we may take heed of it and labour to be healed more and more of it Should some learned Physitian tell you such or such a deadly thing were growing on your body how would you thank him and make use of it Oh it is well with thee if God make thee wise that thou hearest this day how thou art dead in spirit and for us we are glad when we escape some great bodily sicknesse and if there dwell reliques of sicke matter wee keepe rules desanitate tuenda how much more should we be wise for our soules 3 That he saith they were dead in trespasses Observe What is the life of a naturall man even a death in trespasse Doct. tota infidelium vita peccatum like tree like fruit now the very conscience of them is polluted Tit. 1.15 without faith it is impossible to GOD. True it is that outwardly they doe many things that are laudable but still they walke in the flesh the Divell hath conjured them so into that circle that they cannot stirre forth of it Looke as in the flesh of a beast there is some part of greatuse bought up at great price some that is cast to the pudding pits yet all is flesh so in the life of the naturall man some workes are of good use and in commendation with man some are abominabl but all are of the flesh As a livelesse image hath the resemblance of a man but is nothing lesse So the vertuous actions of naturall men have that appearance of good but want the soule and life of it in which it consisteth This is to be marked against the Papists Vse as it teacheth us not to rest in this that we are neither theefe nor whore for be our life never so civill it is death in sinne till grace quicken There is a double madnesse as Hippocrates observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one very light and toying the other more sober and solemne in which men sit still musing deepely upon some fancies Such a difference we have in spirituall phrensies some are very sober over other some as we see the lives of some naturall men gravely ordered and morally in comparison of others but yet all is deluded phrensie before GOD. 2 Marke hence Doct. 2 That our course in actuall sinne doth sinke us deeper and deeper in death when you were dead in sinne intimating thus much that the custome of their trespasses did hold them under death Even as the more the body putrifies it goeth further into death So here the more the soule doth exercise it selfe in evill the deeper it sinketh into the death of it It is fitly likened to the stone of the sepulchre this custome of actuall sinning for it doth seale us up and keepe us downe more strongly under it Vpon this ground the Prophet asketh How shall the Leopard change his spots no more can those that are accustomed to evill learne to doe well Which must make us take heed how wee goe on in a sinfull course Vse for it maketh us rot in this spirituall death and maketh it more difficult for us to returne Many that procrastinate repentance they thinke not on this You hath He quickened with CHRIST that is both perfectly in CHRIST with whom your life is hid and initially in your selves being joyned with CHRIST Vos cum Christo convivificavit conjunctos Christo Observe hence Doct. How farre we are from being prepared to receive the grace shewed us by GOD when we are quickened to beleeve Even as well disposed as Lazarus was for his resurrection to this present life of whom it was said that he now stanke in the grave No there was as much disposition in that Tohu and Bohu that inanity and deformity which was before the world to the being yea the ordinate being of all the Creature as there is in our soules to the worke of grace We are as farre from this heavenly forme of supernaturall life as the deformed Chaos of the Creature was from this beautifull figure before the LORD did bring it forth There is nothing in Nature can so dispose a man to grace as that it should necessarily follow for onely the principal agent which bringeth in the forme it selfe is able to worke the immediate disposition upon which the forme ensueth As nothing but fire can bring combustible matter to be so sparke as that whereupon it presently burneth for such a disposition is the first point of bringing in he forme it selfe In this therefore many of the Papists are wide yea Vse erre from sound reason it selfe let us therefore by confessing our owne utter untowardnesse and repugnancie to GOD's worke glorifie His Name 2 That hee doth mention their estate before to illustrate GOD's mercy Observe Doctr. What is the way to bring men to thankfull acknowledgement of GOD's grace to teach them to see what they were when GOD shewed it Thus Moses thorow the Booke of Deuteronomie often calleth on them to think what they were in Aegypt yea from their comming forth of Aegypt to that day wherein he spake being now not many dayes from his death So Ezek. 16.30 Saint Paul every-where The Papists doe most wickedly derogate from GOD's glory Vse 1 while they teach something in us which is a partiall agent with God so good preparations and dispositions to this and that But Moses otherwise Not for the goodnesse of thy heart not that yee were more in number though He cast off others for their sinnes He tooke not thee for thy deservings We may hence strengthen our selves Vse 2 not to doubt in receiving God's particular promises though we finde our selves unworthy nothing so fitted as we should be Not unto us O Lord but unto thy Name c. For my Name-sake not for your sake O yee House of Israel As at the first so after GOD doth dispense His favours that we have still cause to confesse our unworthinesse to His Name to CHRIST our Mediatour to His Truth all is to be attributed and from them all is to be expected Hath He quickened together with Him Observe then That all believers have a new life in and through Christ Doct. To understand it wee must note that CHRIST in
and sheweth us the favour of a most mercifull Father and in this is perfect reconciliation 2 For the second this phrase is a Synechdoche bloud is put for a bloudy death upon the Crosse and bloudy death on the Crosse doth together note the curse of the Law felt in His soule who indured it Gal. 3.13 Christ hath redeemed us from the curse of the Law when he was made a curse for us Now though Christs intercession hath His place in appeasing God and other actions yet His death is chiefely named because the force that other things have to pacify God is derived from this sacrifice which Christ the Sacrificer Himselfe offereth Againe He so often nameth bloud not to exclude inward sufferings but because this was more easily knowne being visible 2. The cursed manner in which it was shed that is how it was shed so that His soule did feele the wrath of God against sinne the curse of the Law for in these two stands the vertue and excellency of Christs Passion This Doctrine is a looking glasse to us wherein we may see the heavy displeasure of God against sin Vse 1 heavy it is which could not otherwise be reconciled sinne is good cheape men thinke yet we see it was of that haynous nature that the pardon of it could not be purchased nor obteyned but by the shedding of the dearest bloud in the heart of the Sonne of God It letteth us see CHRIST His love to us Vse 2 and to our peace It gives us to understand in what pretious account we are to have this benefit Vse 3 if we should buy a thing with a masse of money how charily would we keepe it but this and the other are bought not with silver and gold but with the pretious bloud of CHRIST Marke lastly Observ the thing in which the Fathers were reconciled to GOD it was CHRIST His bloud for what spirits were at Christs sufferings in heaven which did need reconciling to God by bloud but the sinne of the just who were dead in the faith of CHRIST to come Now as we see they by the faith on this bloud had salvation Acts 15.11 How can they be said to be reconciled to GOD by Christs sufferings Quest who were in heaven with God before He suffered This is said Answ not in regard that now the benefit was applyed in them but because now the thing was done by force wher of they had reconciliation that was now actually exhibited whereby they in former ages were taken to mercy the sins under the old Testament are said to be forgiven in Christs death Heb. 9.15 because then that was done for which they were pardoned though the pardon was given forth before 2. Because these things were now actually passed twixt God offended and God man our surety and Mediator This letteth us see how Christ hath beene in all times the onely atonement twixt God and us Vse Lastly marke hence Obs that the Fathers were in heaven before Christs ascension Psal 73. Thou guidest me by thy counsell and takest me to glory The Saints dying goe into everlasting Tabernacles now what is an everlasting mansion never to be changed but heaven VERSE 21. And you which were in times past strangers and enemies because your mindes were set in evill workes hath Hee now also reconciled NOw He commeth to set downe this benefit with application to them unto whom he wrote 1 Making way to it by remembring their former misery 2 Hee mentioneth the benefit applied in them with the manner of working it 3 Openeth the end of it 4 By way of caution adjoyneth the condition of perseverance vers 22. First then in generall from the Apostle his example note thus much That we must not onely teach in generall Obs but apply in particular the things of the Gospell* ⎠* So Saint Paul doth every where the nigher they are brought the more they affect To tell a whole Towne there are priviledges bestowed on it doth not so much move as to tell them of this or that houshold that such and such things are bestowed upon them And therefore that Sacrament which commeth nearest Take eate this is my body given for thee it is most helpefull to particular affiance Beside such is the infirmity of many of Gods Children that if like a Nurse you doe not feede them putting the meate of their soule by particular application into their mouth you may famish them at least keepe them low in this heavenly grace Againe there is such an indiligent carelesnesse that we let them hang in the ayre unlesse they be brought the nearer to us that which is sayd to every body is sayd to no body let it therefore be exemplary for our imitation 2 Marke how the Apostle doth call to their remembrance what they had formerly beene taught teaching us Obs that we must not forget our miserable condition by nature worldly advancement maketh meane ones forgotten the Priest as we speake forgetteth he was Clerke but our spirituall dignity must therefore be with bearing in mind our naturall misery 1 Co. 6.11 Such were some of you but now ye are washed c. 1 For this is a ground of meekenesse it is like the Swannes blacke foote which when we behold will humble us 2 It stirreth up holy groanes O'miserable man that I am Rom. 7.24 3 It is a good sallad and maketh Christ with His benefits taste better 4 It is a good spurre to fruitfulnesse for the time to come Rom. 6.19 As you have given your members servants unto uncleannesse and to iniquity so now give your members servants unto righteousnesse in holinesse 5 Againe it is the ground of a holy blush wherewith all must walke before God Rom. 6.21 What fruit had yee in these things whereof ye are now ashamed We must therefore heare on this side when we are told of our naturall estates Vse 1 you must not tell of your former lewd led lives in a bravery but beare them in mind and speake them when it is for edification even to glorify Gods mercy to further meekenesse and holy shame-facednesse in us Now for the particular hee sets downe their misery two wayes 1 In regard of their externall constitution you who sometimes were strangers Supply it out of the Ephes 2.12 from the Common wealth of Israel ₠that is you who sometime were not so much as members with the Church by outward profession and society Vse 2 much lesse of it as Saint Iohn saith they were amongst us but not of us therefore they went out from us 2 In regard of their more inward condition partly standing in the quality and disposition of their mind which is here set downe enemies in minde partly in conversation in evill workes in which we have set downe What is a most miserable condition viz. Obs not to be a member of Gods visible Church to be a stranger to the societies where Gods word is preached
eleventh and twelfth verses the other followeth For the former three things are to be marked for the opening of it 1 He setteth downe the benefit In whom ye have been circumcised with circumcision not made with hands 2 He setteth down in what this benefit did formally consist viz. In putting off the bodie of sinnes viz. the flesh the originall corruption dwelling in spirit and flesh through Christ's Circumcision 3 He noteth the maner or instrument by which Christ did further work and seale up in them this benefit mentioned being buried with Him in Baptisme The intent of it is to confirme the former truth That they were not to follow any thing which is not after Christ and standeth not with walking in Him thus You must not listen to any thing which draweth you from Him who hath taken from you the masse of your naturall corruption But it is Christ in whom your hearts have beene circumcised from selfe-love of this world and the things of it and all other evill inclinations Therefore you must not follow the deceitfull vanities which are not after Christ but seduce you from Him First then that the Apostle doth to this purpose bring in this benefit Doct. We see what is an excellent meane to hold us fast to Christ to remember what great evill of sinne He hath subdued for us and taken from us Truely when we fall from Christ either to seducing errours in judgement or errours in practice it commeth hence as Saint Peter intimateth We forget that we were washed from our sins in His bloud Did we confidently weigh what we have received from Him wee could not but cleave faster to Him If a man did heale us of some deadly leprosie could we forget duty to such an one while wee remembred this great good we had received from Him So here much more while Aegypt kept in minde what Ioseph had done for them they clave to him in those he left behinde him but when new came up who knew not or regarded not what good they had received they turned Turkes to him in his Seed whom they were to have honoured So here Wherefore Vse let us hence marke how wee may strengthen our selves in cleaving to Christ ponder upon the mercy He hath shewed thee in healing in some measure the corruptions of thy nature Say with thy selfe shall I start from Him who hath done such wonderfull things killed this life of my owne in sin which I have felt so strong and lively in me healed such a leprosie as is above all I can speake or thinke Doe it the rather for we are like those Israelites all their deliverance out of Aegypt was quickly forgotten and this made them upon all occasions start aside like a deceitfull bow Againe we are weake in judgement babes in understanding and know not the things bestowed on us Thirdly Satan is most malicious to keepe us at least from thankfull considering of GOD's blessings when he cannot hinder us from receiving them In whom yee are circumcised with circumcision not made with hands Doct. Observe hence What Christ hath done for us who are in Him Hee hath given us a spirituall Circumcision Here are two things to be opened 1 The Circumcision it selfe 2 The Author of it The first is specified by this distinctive propertie it was not made with hands that is such a Circumcision as was spiritually wrought in their spirit not in their flesh the old Testament distinguisheth it by calling it the Circumcision of the heart Deut. 30.6 Ier. 4 4. And the Lord thy God will circumcise thine heart This is no small benefit it was a priviledge to have Circumcision in the flesh it was GOD's Cognisance as being the signe of a confederacie with GOD it was a seale confirming him that beleeved by it that God would take away his sin both by not imputing it and killing it Rom. 4.12 for so Saint Paul saith of Abraham's circumcision But yet many had this whose Circumcision was before GOD as nothing to them Wherefore if this were a priviledge what a gift is this to have the heart circumcised with the finger of God 2 Againe for the Authour of this benefit in the Law the Priest did circumcise the males brought the eight day and it was no small thing that God by His Minister should doe so to an infant but to have our High Priest in Heaven who is the great God handle our leprous hearts and by force of His Spirit take off the corruption which sticketh faster to our spirits than our skinne doth to our flesh what a prerogative is this this then must stirre us up to thankfulnesse It doth shew us whither we must have recourse when we feele the remainders of our corruption cleaving to us Vse as selfe confidence whorish love of the creature self-love we must come to Christ He is our Priest who onely can take away this impure fore-skin of our hearts that even as they brought their young ones in the Law to the Priest so must we bring our selves by a renued faith every day to our LORD IESUS and pray Him to goe through with this His Circumcision which Hee hath begunne in us 2 This is to be noted that he calleth it not made with hand Whence observe Doctr. That no outward action of the hand of man reacheth to the cleansing of the soule The hand of man putteth forth no efficiencie to that which is done in the heart as nothing that goeth into the body can defile it so nothing that is done to the body can sanctifie it This maketh Saint Paul say That he that planteth and he that watereth is nothing for a bodily action can worke nothing but a bodily effect Which is to be observed against the Papists Vse who will have the Priest's action lifted up by GOD to the taking away of the soules sin but then it could not truly be said that the removall of corruption from the spirit were not done with the hand of man as because God doth by meats maintaine our life He by His blessing giving that vertue to them it cannot be truly said that our life is sustained by meat and drinke Now to the second thing in the putting off Observe That sinne and grace are to the soule Doct. as apparell is to the body therefore he saith by putting off the body of sin that is the flesh the body this is a borrowed speech because that as mans body is a systeme or a frame not having one but many kindes of members So sin is such a frame of corruption as containeth in it many distinct kindes which are as members of this masse of corruption Coloss 3. â—â— Rom. 6. But it may seeme strange that he sorteth these metaphors of putting off a body when clothes not bodies are put off But you must know that the body is the soules rayment as it were and therefore the soule is most fitly said to put off a body the body of corruption the flesh this
dead in Christ from these why as if yee lived in the world No they cannot live in that which their head is dead to How can we that are dead to sinne live yet therein and therefore he saith as if you lived in the world for hee knew it was impossible for true believers to live unto the fashions of the world either in regard of civill duties or religious ordinances the children of God being set into Christ have presently wrought in them a death of their sinfull and sensuall life It is mortally wounded at the first though it liveth in us long after yea though the Lords children doe not often perceave it for many a man goeth awhile with his death and yet discerneth not till sometime after that he is deepely wounded Even as we our selves feele nothing lesse when we come into the world then that we are dead in our Father Adam and yet with our nativity entereth mortality which never resteth till we are utterly extinct by death The use is to reproove us who live in sinne after the fashion of the world Vse we have forgotten to what we dyed in Christ As if yee lived in the world Observe hence Doct. That Gods children live out of the world while they are in it this maketh CHRIST say they are not of the world for though they are in it for place yet their affection and conversation is in heaven and hence it is Phil 3 2â— that the Church is called by the name of heaven in some propheticall Scriptures and this is here taught while he saith as if yee lived in the world insinuating that it could not be that they lived in the world for they are called out of the world to a heavenly hope and to bee of another body even of that Corporation whereof CHRIST is the head So that as a Townsman in the Vniversity if he be taken to be a Scholars servant though he live in the towne he is no longer of it as who is gone from them and belongeth to another body So it is here Wherefore Conforme not your selves to the fashions of the world you are pilgrims forreyners Vse sojourners at the most here is not the place of your aboad And how farre they are from knowing CHRIST and the power of His death whose life is altogether carnall whose conversation doth not so much as smell of Heaven may hence be convinced to them VERSE 21. Touch not taste not handle not Now he commeth to lay downe more distinctly these rites enjoyned them from Pharisaicall seducers and he doth unfold it by a mimeticall expressing the charge that these false teachers gave Touch not taste not handle not O take heed you know all the old people were tyed from the eating and touching of many things as upon the touch whereof they were uncleane God out of His most wise pleasure annexing a legall uncleannesse unto them as the touching of a dead body of a garment spotted with leprosie of one troubled with a bloudy issue c. Now the Divell that soweth tares did by some pharisaicall spirits which so received Christ that they would still hold the Law he did set on foot by these amongst the Gentiles that unlesse they kept the Law they could not be saved this occasioned the first Councell about some eighteene yeares after CHRIST'S death and within some yeares after this occasioned the Apostle to write that Epistle to the Galathians the same kinde of men began to vent the same wares amongst the Colossians and gave them these caveats Touch not taste not handle not 1 Observe from this practice of theirs Doct. How exact and precise men are in their outward observancies who know not the power of godlinesse It is the Property of all pharisaicall spirits that care not for the great things of the Law and the true spirituall obedience of it they will tithe mint and cummine precisely wash hands and cups their hearts being all foule and full of lusts For looke as idle bodies which will not follow due labour they will go with their tales as a Pedler with his packe from one to another yea their fingers shall goe and their feet shall speake they will occupie themselves busily in that which is superfluous So here when men will not exercise themselves in the power of godlinesse it is strange how they will abound in c. This may be seene in the Church of Rome who not knowing the powerfull ordinances of God have turned all into such dumbe shewes as are the Masse their Precessions c. as full of superfluous observations as emptie of substance To teach us how to know these spirits Vse 1 he that stands precisely on every little trifle is at least halfe a Pharisie Wee must take occasion by them to be precise in the least points of spirituall obedience and not to stand so nicely on externall rites and empty shadowes those that doe diligently looke to themselves this way have no leasure and lesse affection to follow such bawbles Even as a man seriously occupied hath no fancie to dally and sport as others will who have little to doe So here Who more in heavenly labour than Saint Paul Hee laboured through the grace of GOD in Him more abundantly than they all who more despised those kinde of Iewish legall rites who cryeth them downe as beggarly things which profit nothing 2 Marke in this their enforcing these things Doctr. What a hard thing it is to forgoe such old rites to which we are accustomed these had beene brought up in them and had seene no other and loe they will not part with them no not when GOD will have them cease and CHRIST nailes them to the crosse Nay they are more fond on them than before for such is the malice of our wils that when GOD will not then commonly we will like those Israelites when they should have gone up to bid battell to the Canaanites discouraged with the Spies they murmured and refused when GOD would have them go backe into the wildernesse and not goe on against them then they would have no nay to battell they would to die for it Besides as in other things man taketh on like a god so in affecting a kinde of immutability which maketh him hee will not be beaten off that whereunto he hath beene accustomed thus it is in opinion likewise that one is bred up in is often maintained too too stiffely the first things make the deepest impressions Let a false tale get the start and come the first to us truth spoken in the second place is lesse beleeved Wherefore let us take heed Vse and not thinke therefore things must stand because they have beene so since our knowledge and long before but let us see how all customes agree with GOD's Word and will and so accordingly be affected to them If this had beene a good reason These Mosaicall rites have ever beene observed since we can remember any thing yea by all our ancestours these
to franke up themselves with all delight Vse to satisfie their senses with all inordinate desire as if happinesse stood in fatting up the body It is folly to feed a horse that will when pricked with provender cast his master So here Againe this must teach us the rather to keepe our bodies in due subjection because it shall make us justly reputed wise foolish ones may esteeme one a squeamish companion a foole to let passe a present pleasure but wisdome shall be justified of her children and in whom this appeareth young or old they shall be commended for it as prudent Obs Againe Doctr. What often false teachers labour to make shew of viz. of mortification of the flesh We reade of Baals Priests how they did lance and cut themselves shewing great barbarousnesse towards their bodies So wee see amongst superstitious Anachorets this practice of using themselves most severely and secluding themselves from all bodily comforts yea from the society of men The like is now amongst the Papists there being at Antwerp such an one who is kept caged up such was that Alberick the Monke of whom we reade he would whippe himselfe till bloud followed are nothing but barley bread dranke water goe in haire-cloth bare-footed and there are some at this day who will not sticke to serve themselves in this kinde But there is a second branch of this inclemencie which standeth not in doing that which is injurious but in with-holding that which is convenient for the body and this is chiefly here noted when men by too much abstinence macerate themselves and while they spare the flesh of beasts devoure their owne flesh most inhumanely As the woman said to Baldwin sometime Archbishop of Canterbury with us for when it was reported that from what time he was made a Monke hee had never eaten flesh a woman asked him whether it was true to whom he affirmed it was so this woman replying that it was not so for he had eaten his owne flesh up there scarce being left the bones of him Rau. lib. 7. cap. 24. And many doe still place great religion in this letter counting it mortification and an excellent point of perfection the truth is the body must be used with mediocrity we must not wound it as it is a friend because we must not pamper it so as to make it an enemie Stulti dum vitant vitia in contraria currunt Let us not then be beguiled with such austerities Vse as if they were perfection whereas CHRIST Himselfe lived a sociable life Hee did eat and drinke that they said He was a bibber of wine He slept and tooke a pillow under His head yea He did eat not sitting on the ground but leaning on beds which were then in use for such purpose The Manichees would goe up to the top of high mountains and cast themselves down headlong and that they counted the mortification of the body The like mortification it is which substracteth things behovefull from the body or useth it barbarously Neither have they it in any estimation to satisfie the flesh Observe from this explication That seducing spirits will make shew of great abstinence will refraine meates and drinkes which others use gladly and nature after some sort craveth thus these did here they would not touch many things nor tast them which others much affected There have beene some Papists so abstinent that being Bishops it is reported of them Theod hist lib. 7. cap. 13. in vita Oâ—ho nis Bambergensis cap. 23. that they did never eaâ—e bread to satiety in all their time of being Bishops For this they count mortification wholly to refrayne this or that kind of meate But we must distinguish true mortification from selfe affected superstition True mortification is either active or passive Passive is the obedient receiving of such things from Gods hand which he layeth on us for the mortifying of us humble your selves under the mighty hand of God Active mortification is a spirituall endeavour of subduing the lusts dwelling in us that GOD may be glorified and wee more at liberty to serve Him If by the spirit ye mortifie the flesh you shall live Rom. 8.13 Now this endeavour hath belonging to it many exercises 1 Repentance a mournefull spirit under the remnants of sinne for while the heart truely grieveth sinne lyeth a bleeding therefore it is said the sacrifice of God is a broken spirit Psal 51. 2 In presenting our selves with the lawes of lust we feele dwelling in us to CHRIST our High Priest and praying Him to offer us a burnt offering to GOD His Father 3 In holding the perswasion of faith that Christ who is made of God our sanctifier will kill in us will dissolve this life of Sathan which is in us for Christ bruiseth his head that is killeth that old serpent when He killeth this life of sinne which entered through him and is after a sort the Divell living in men For as there is the life of God in the Saints So on the contrary there may be sayd the Divells life in the unregenerate these are principall meanes Now there are other assistant meanes as 1 Not to serve our lustings when they are inordinate thus David did in that water which hee had desired impotently thus Saint Paul did buffet and keep his appetite as a slave in subjection and at the command of his sanctified reason 2 Wee must sometime refraine lawfull things that we may not be under the power of them but have them under us All things are lawfull to me but I will not bee brought under the power of any thing and these exercises are through the whole life as occasion serveth and the conscience warneth us 3 Wee must bee diligent in some good calling for this is a great helpe of mortifying the flesh the Lord having layd them upon us for the humbling of us Let us then take heede of superstitious witcheries Vse which not knowing mortification turne all the practice of it into a Philosophicall austerity Hypocrites may abound in these outward pennances in which they place their mortification yea Philosophers Plato when he thirsted would draw water at a well and powre it downe before his owne eyes not tasting Socrates Pomponius and others though the truth is these non Curios simulant sed Bacchanalia vivunt they like the Manachees dissemble It is read of them they would drinke no wine but they doubted not to eate grapes Aug. lib. 2. de Manich aeorum moribus cap. 16. Contra Faustum cap. 31. their fasts are so pleasant now that they may say with the little boy Mother when shall we fast againe they absteyne from Egges and Cheese but eate dainty fruites and quaffe in wine liberally yet if they should truely doe their taske they goe no further then heathens may who never received the spirit of God and therefore never knew true mortification But how may wee discerne a difference betwixt heathens and Christians and Papists when the one
were too good to favour the Gospell to pray in their Families The cause of our ruine is not three yeares but sixtie yeares unfruitfulnesse nay is it not better to bee any thing than fruitfull doe not many beginne to say what neede so much fruite I wonder how you can beare with such a fellow how can you stand to his bent preach and pray repeate in Families conferre and meditate c. What adoe is here what so much fruite will breake the boughes Alas is this to answer the cost that God hath bestowed on us The better the Land is compassed the more tedious yea the more odious it is to the Husband-man if it answer not his expectation with a fruitfull encrease Oh my brethren lay this neere to your hearts would you bee content to part with the Gospell with your Lands with your Children If you would not then bring forth the fruites of the Gospell Your grounds cry out unto you master be fruitfull or wee shall be laid desolate your Wives and Children cry be fruitfull or we shall perish Consider the unnaturalnes of this sin must none kil your Children but your selves none give your wives to bee ravished but your selves but Lord pardon us then you wil cry no go to your lazy proud hearts for comfort you have despised the bowels of Christ and are you not justly left to men that have no bowels But is there no hope reade Psal 81 13 14 16. The Lords compassions have rolled within him many a time and he cryes how shall I give thee up Oh England as the Palatinate how shall I make thee as Bohemia as God did be speake Ephraim Hos 11. v. 8. But how shall we doe to become fruitfull Que. Keep thy soule abiding in CHRIST Ans 1 A Tree out of the earth growes not a painted Tree never growes give the Lord Iesus earth enough in thy heart Keep the little succours about the Tree fresh Ans 2 keep love joy and hope alive there is about every seede a skinne if that be off it dyes that suckes moister from the earth which is the cause of growth Keepe close to the rivers of water Ans 3 reading are waters hearing and praying are waters the spirit is waters holy conference is waters Take heede of wilde beasts and cold Northerne blasts the commission of sinnes will bee as the letting in of wilde beasts into the Vinyard these blasts are cold company Act. 2.40 save your selves from this untoward generation the Apostle speakes to them as to men a drawing to whom a rope is cast The Gardiner desires to plant the Apricocke tree against the backe of a Chimney where the heate of the Sunne may come most directly on it and where besides the benefit of reflexion it may have warmth from the Chimnie The other particular is Obs that We must increase in the knowledge of GOD. Of that which the Scriptures teach concerning the essence property workes and Ordinances of God this is also commanded 2 Pet. 1.5 Ioyne moreover to your faith vertue and to your vertue knowledge faith and vertue could not bee without knowledge It is cleare then that hee meaneth an increase of knowledge So 2 Pet. 3.18 Grow in grace and in the knowledge of our Saviour Iesus Christ This is very worthy to bee noted here that having prayed before that they might bee filled with the knowledge of His will he now addeth increasing in the knowledge of God and addeth it as a practice of former knowledge We should never cease to grow in knowledge the rather because when wee know all we can attaine we know but in part 1 Cor. 13. And our knowledge is but like the knowledge of Children in comparison of the perfect knowledge wee shall have in the world to come This checketh all that are negligent herein Vse especially such as make an opposition betwixt knowledge and practice we have knowledge enough say they let us labour to practice that wee know whereas it is evident here that increasing in the knowledge of God is a part of practice Such also are here to bee rebuked whose office being to plant and increase knowledge in others doe either neglect increasing in knowledge themselves or which is much worse discourage the people from so doing perswading that they should content themselves with the knowledge of the principles and for other things depend on them that have the guiding and leading of them verily this bewrayeth they meane not well that they are loath to have the people have too much knowledge they sinne against this Doctrine VERSE 11. Strengthened with all might according to His glorious power unto all patience and long suffering with joyfulnesse NOw because they that doe but sincerely labour thus to be filled with the knowledge of God and to walke worthy of the Lord as hath beene said shall bee thought to bee strang men in the world specially by their old consorts 1 Pet. 4.4 and shall be sure to bee scorned taunted and diversely ill intreated in the world for all that desire to live godly in Christ Iesus must suffer perfecution 2 Tim. 3.12 that they may be like their Head therefore in the close of his prayer he desireth that they may be strengthned to all patience to beare these afflictions be they never so great or many and long-sufferance bee they never so long in continuance and because there is a singular measure of strength required herein he asketh that they may bee strengthened with all might that is with abundance of strength according to His glorious power which being in Him infinitely is expressed mervailously in His workes that so they may bee able to beare these things not with patience onely but even with joyfulnesse rejoycing that hereby they are made like to Christ and counted worthy to suffer any thing for His Name sake Christians have neede of spirituall strength to walke with God in their spirituall conditions Hence S. Paul Eph. 6.10 Obs 1 exhorteth all to goe out of themselves for strength and power from God whereby they might bee able to withstand those spirituall enemies which will encounter them Be strong in the Lord and in the power of His might This spirituall strength stands in two things Eph. 6.10 1 That the principium or cause of this strengthning be from the spirit 2 That the object of it whereabout it is conversant be spirituall things To strive with God a little in Prayer is a signe of some strength but to wrastle with God as Iacob did not to let Him goe without a blessing shewes great strength To beleeve a promise wherin there is a little difficulty shewes some strength but for Abraham to offer up his Sonne in whom the promise was made shewes great strength to beare a little iniury without desire of revenge shewes some patience but to endure great and manifold persecutions and reproaches and with Saint Paul and Sylas to rejoyce in afflictions and to sing in Prison shewes
great strength To goe away cleare with all that presseth us and make a play of them this showeth excellently glorious blessed therefore was that strength of GOD which made the Apostle rejoyce in infirmities blessed of God are ye that carry your burthens cheerefully and such who are heavy in spirit who goe mourning oppressed with sorrow Que. they are weake yet and though they have attained strength yet not all strength But what strength can make us rejoyce in afflictions Ans when no affliction is joyous for the present Iames 1.3 Some thinke this a fruite of the spirit given in times of extraordinary tryall but Saint Iames his precept seemeth to binde in every season count it all joy when you fall into divers temptations Afflictions therefore must be distinguished either they are for castigation of some sinne which liveth in us being used too gently or of some guilt unrepented of or else they are for manifestation of graces the Author to the Hebrewes speaketh of those former wherein GODS brow is bended and His angry countenance toward us for so the word signifieth and the conclusion insinuateth afterward they bring the quiet fruite of righteousnesse in the second which are accompanyed with Gods favourable countenance we may rejoyce these are like sunshine showers wherein the Sun is more pleasant then the showers tedious Doe we not feele when we would be best occupied evill then most present If Gods inward strength should not uphold we could not endure If we have afflictions to suffer we are white-livered and the least word of a wenches mouth would make us be ready to deny with Saint Peter and as in this regard we have need so how can we walke to the glory of God if we be not resolute and valorous doe such souldiers credit their Captaine which will faint and fly for any thing and leave a man on the plaine field rather then suffer any incumberance could any master endure to be so jaded with a servant that would upon the least paine or hardship show him a paire of heeles Wherefore the use of this is to stirre us up to begge strength which may make us couragious in all evill Vse not give in though we feele difficulties great enmities against us We see how lewd servants of men have chosen to live no longer then their masters but have by their owne hand dyed beside them The subjects of mortall men as Kings will follow them and at their pleasure fight in the Canons mouth and run upon death valorously What a shame is it that wee should not bee resolute for our God to endure the worst that can befall for His Name The want of this is to bee rebuked this maketh some they cannot abide to bee noted as men more strict call them Puritane you dash them out of countenance they cannot endure any displeasure from men O cowardize ô naked Christians whom a little paper shot from a pot gun doth dismay and cause to shrinke in from the colours of their God! you timorous heartes were you truely just you should be confident as Lions With all might We have not need of strength only Obs but great strength as Paul bids Christians get cōpleate furniture to cover them the whole armor of God We are every where weak could we see the enemies we have what strength we have need of by us that we may not be daunted could we marke what foyles wee take what neede we have of strength to renew our battell and charge them againe standing up from our falls if wee consider the manifold adversities the allurements with which the Divell doth fight what might is sufficient to keepe us that our mindes be not broken neither with one or other The LORD open our eyes then wee who take no thought of these things we will seeke to that heavenly armory for this spirituall amunition Let us therefore by this be stirred up if we heard Vse as we did in eighty eight that an infinite Armado were comming against us would wee not raise all the strength of the Land to encounter with them Shall we make skar-crowes of the flesh the world and legions of evill spirits that we neglect to levie any forces to provide any strength wherewith to resist them According Observ or by his glorious might Observe from whom commeth all our strength even from the strong GOD. It is GOD that strengthneth us to suffer afflictions Phil. 4.13 Psal 18.2 wee are able to doe every thing in Him strengthning us He is the rocke He is the strength of Israel blessed for ever Like as a valorous Captaine when his souldiers droope doth with speeches of incouragement put new soules as it were into them animating them to battell So our heavenly Captaine further than He doth inspire and create strength in us we are void of it We by nature are of no strength this day Rom. 5 1◠the LORD must give it us He giveth strength to His people yea He must when we have it stirre us up to use it girding our loynes to this battell teaching our fingers to warre and our hands to fight or else to draw it forth I have heard it twice that strength is of the Lord. Psal 18.34 Psal 62.11 This teacheth us where to seeke our supply Vse 1 even in povertie of spirit to come unto the Lord who is the Fountain Courage for evill we have but no courage for good It is thou Lord must make our faint hearts couragious thou must inspire them We can trouble our selves with many things and goe away with it but if any thing be to be affected or suffered for thy Name-sake we cannot abide it This sheweth to whom all praise is to be returned Vse 2 from Him and to Him are all things the waters that come from the Sea returne unto it Now for the consequent of this strength in us it is set downe in three effects the one Patience the other Long-suffering which have annexed a companion even Ioyfulnesse in afflictions These three are daughters of spirituall courage though they are not twins all got at once in us First then mark Observ What is a fruit of Christian strength needfull for us even the Patient abiding of all evils Patience is such a vertue as maketh us stand under not fainting If wee should see a man beare two or three thousand waight would wee not gather surely that man had great strength If we should see one standing his ground being assailed with an hundred would we not say he were very strong that could ward off all these assaults needs then must that Patient be strong that standeth under evills heavier than the sand evils within evils without that endureth when hell and the world yea our owne treacherous hearts doe lye heavie on us So Salomon concludeth of impatient fainting under afflictions that it is a token of weaknesse If thou faintest in the day of adversitie thy strength is small as if we should
see one that should sinke when any thing were laid on him we would say hee were but a weake man Which convinceth that valour falsely so called Vse many thinke that valour to challenge the field and cast their gauntlet of defiance downe upon any trifling provocation to sweare GOD out of heaven if any thing crosse them but blinde men discerne not of colours this is notable impatience and weaknesse As a man whom with halfe a finger we may throw downe to the ground is a weake body So thy soule which every thing moveth out of place is a very weake spirit Marke how Long-suffering is an argument of great spirituall strength Obs 2 This is a vertue which maketh us hold out in patience under the continuance of evill on us it maketh Patience have her perfect worke and be at length no lesse than in the beginning it is not counterfeit biting in of anger by two yeares together like as in Absolom but a continuance of true patient bearing our crosse to lift up a quarter of wheat or two were rare strength though one should stand under it but a while but to carry it foure or five miles were a token of ten-fold strength So to beare our burthens any time is a fruit of glorious strength but to carry them at length argueth treble vertue To convince the false estimation of men touching this matter To assure those that long have endured Vse 2 of GOD's strength dwelling in them Now as Paul desireth these three things for the Colossians so he teacheth us thus much Obs 3 That wee have need of these vertues we have need of Patience saith the Scripture Heb. 10.36 need indeed to beare our evils to forbeare and expect the receiving of our good things wee looke for a Porter whose calling is to beare had need of shoulders So we that are called to beare many afflictions had need of patience but wee have no lesse need of long-suffering for so deepe are our staines that they will not come out unlesse we be long dowsed in these waters of afflictions which maketh GOD many dayes continue our evils Now how shal we hold under long afflictions without long-sufferance yea we have need of the joy of the HOLY GHOST No life can last without delight and though to the being it be not so necessary yet it is altogether needfull for the well being of us that like Paul and Silas we sing not able to sleepe for joy To seeke these things Vse we have need of them and may have more it is not good to seeke them when we should use them begge them before Observe how hasty and impatient thou art short-spirited not able to beare any thing Pray the Lord to give thee wisdome patiently to endure his will he will give it and not upbraid thee think how though thou art patient now yet ever and anon it is ready to be crazed yea broken in thee pray for long-suffering treasure up joy against evill houres fire doth well against winter and while thou mayest take it deny thy foolish rejoycing exercise thy heart with godly sorrow Such as sow in teares Psal 126.5 shall reape in joy We live neither having exercise of these things nor feeling want of them nor seeking after them our hearts love to be in the house of vaine mirth woe will be to this security and this laughter shall end in mourning Woe to you that now laugh Luk. 6.25 yee shall weepe VERSE 12. Giving thankes unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light THus having laid downe his Prayer he commeth to mention expresly the matter of his thanksgiving which was first named in the third Verse In it two things are to be considered 1 The fact it selfe of giving thankes with the person to whom they are offered of which we have spoken something above Verse 3. 2 The arguments moving him or the things for which he is thankfull The first in those words Giving thankes to GOD the Father The matter is two-fold first a benefit a great good thing given them even an inheritance Part in an inheritance which is set downe with three circumstances 1 Their qualification which maketh them capable this goeth before 2 From the quality of their being fellow-heires with whom they were joyned the Saints 3 From the matter of this inheritance in light The second argument of his thankesgiving is a great evill from which they were delivered in setting downe which 1 Hee sheweth the point or passe from which GOD did deliver them From the power of darknesse 2 The state to which hee brought them and hath translated us into the kingdome of His deare Sonne Now to amplifie the greatnesse of this last benefit he describeth the Sonne first from the effect Verse 14. which is propounded in whom wee have redemption after expounded that is the remission of Sinnes Secondly he describeth the nature of His Person to the nineteenth Verse three wayes 1 As He was in reference to GOD Who is the Image of the invisible GOD. 2 As He was in relation to the creature in generall in those words The first begotten of every creature Verse 15. and sustainer of them Verse 16 17. 3 As He is in regard of His Church And Hee is the Head of the body the Church Then followeth the reason how came this man to be personally GOD the Creator of all things the Head of the Church It pleased the Father that in Him all fulnesse should dwell Vers 19. How come we to have redemption by Him It pleased the Father by Him to bring us to these benefits the benefit is repeated First in generall Verse 20. Secondly with application to the Colossians Verse 21 22 23. Where first he setteth downe what they had their state antecedent Secondly their state present where we have the worke of their reconciliation and the manner of working Verse 21 22. Thirdly to shake off security the condition of all is annexed Verse 23. Whence the Apostle taketh occasion to digresse in signifying his Apostolical affection to them to the eighth Verse of the second Chapter Giving thankes Observe first From his suffixing thanksgiving Obs That we must as well give thankes for the things given us as begge for that we want Many are suiters when any necessity presseth but few returne to give thankes we see it in the ten Lepers one onely returned to give thankes Eaten bread is soone forgotten that we have we take no further thought of but we must remember to couple these together For first in this is GOD's chiefe honour Reas 1 He that offereth praise honoureth me Psal 50. This is forcible to make us speed in that wee intreat Reas 2 a thankfull petitioner hath alwayes gracious hearing We have more cause when GOD hath given us faith c. to give thankes than to intreat Reas 3 for the things we have are more than those we desire the Apostle maketh
we be thus thankefull what praise should wee offer to our God for bringing us under the Kingdome of His deare Sonne If we had some grievous Tyrant ruling over us and God should take him away and set a Prince of singular Clemency over us should not the blessing of all the kingdome come upon him for so singular a change But when he taketh the Divells iron yoaks off our necks and bringeth us under the Kingdome of that most meeke King who will not bruise a broken reed nor quench the smoaking flaxe here none in comparison is thankefull This giveth us to consider of our happy estate Vse 2 who are brought to live under Him reade Psal 72. To live in such a Kingdome were a great felicity but no more to be compared with this then the shadow with the substance What a blessing is it that we have His spirit to be a law in us good lawes in a Kingdome are no small benefit What a blessing is it that we have true peace from accusation of sinne from feare of death from disturbance which the remnants of sin doe cause before they be better mortified Say I am spiritually opposed and molested yea have great corporall enemies what a mercy is this that looking to CHRIST our King and crying for helpe we have succour they are weakened defeated scattered we are strengthened and comforted I see that I am besieged with enemies too mighty for me yea with Traytors in my owne bosome what a favour is this that we should be protected our King being such a wall and as a mighty flood about us that they cannot come neere us I want things looking to CHRIST I have supply I feare time to come looking to Him I heare it spoken This is our King Psa 48.14 Hee shall leade us to death VERSE 14. In whom we have redemption through His bloud the forgivenesse of sins NOw followeth the description to shew the excellency of this former blessing from the excellent benefit wee have by him and the worthinesse of his Person In whom in which deare Sonne and this phrase in whom noteth both the Author of the benefit next adjoyned and likewise the order or meane by which it commeth to be applyed in us viz wee being by faith in Him in whom then is through which Sonne we being set into Him by faith wee have redemption which word is taken Actively or Passively Actively for the act of CHRIST His working it Passively for the receiving of it into us or the applying of it in us that are believers so it is here as if it were said we are redeemed The force of the Word is ransomed brought forth of some miserable penall condition a price or ransome payd for us which was His bloud See Ephes 1.7 14. 1 Tim. 2.6 Who gave Himselfe a ransome for all He construeth this redemption to be Pardon of sinne freedome from all that penall condition to which wee were subject by reason of sinne For to pardon sinne is to release the punishment to which the guilt of sin doth bind us What is the singular love of our King unto us Obs 1 even such that Hee hath bought us with His bloud wee are ransomed by Him and not with silver or gold but with His pretious bloud 1 Pet. 1 18 19. If that a King should empty all his coffers and alienate all his Crowne Land to rescue his Subjects he should shew himselfe a naturall Prince but what is this to that ransome which our King hath tendered This doth let us see what cause we have of thankefulnesse for CHRIST not onely in regard of his love Vse 1 and naturall affection to us but for this great benefit which we have by Him Were we slaves in the Turkish gallies taken prisoners in the warre were we kept hard in debters hall how would we give thankes to God for such a one as should purchase our liberty with some summe of money How much more to be released from that woefull captivity in which the Divell doeth hold us through sinne and the curse of God whereof he is the executioner This letteth us see our duties towards CHRIST Vse 2 not to be young masters our owne men walking after our owne hearts but to live to Him who hath bought us dearely the Apostle Saint Peter on the same ground inferreth this exhortation For as much then as CHRIST hath suffered for us us in the flesh 1 Pet. 4.1 2. arme your selves likewise with the same minde for hee that hath suffered in the flesh hath ceased from sin that He no longer should live the rest of His time in the flesh to the lusts of men but to the will of God If men doe but small matters for us we are theirs to be commanded their servants theirs while we live to the utmost of our power but God may come from heaven take thy nature to the fellowship of His Person shed the pretious bloud of His man-hood and when He hath done all have no thankefull duty acknowledged Lastly we see hence our woefull estates by nature Vse 3 wee are bondslaves further then this our King doth set us free True it is we are like the Iewes when they were told of being set free from this thraldome we say they were never any mans servants never other then free So wee thinke we are free enough ô no beloved we are all by nature sold under ignorance under sinne under condemnation neither shall we ever come forth till this Sonne of God the truth set us free Remission of sins Observe hence Obs What is the greatest blessing which CHRIST our King doth procure us pardon of sinne great indeed binding us to be thankefull for our King We see how Kings at their Coronations when they enter upon their people they doe every way endeavour to winne their hearts testifie their princelike bounty and clemency hence come the customes of giving pardons to sundry even of capitall offences of releasing subsidies and such like dues otherwise of giving and enlarging and confirming charters to sundry places thus our Saviour that King of glory doth give a full pardon to His Subjects a generall pardon for it is sayd indefinitely none excepted that in Him we have forgivenesse of sinnes which Saint Iohn doth conster in these words the bloud of CHRIST clenseth us from all sins 1 Ioh. 1.9 originall actuall past future the most royall Charter that ever was given to the sonnes of men This is the grace promised I will be mercifull to their iniquities and remember their sinnes no more It is the justification and absolving of us sinners by God for that satisfaction or redemption which Christ tendered we are justified saith Saint Paul freely by His grace that is we are set free from our sins through Christ His redemption Rom. 3.21 Christ was made sinne that is a sacrifice or surety for sinners bearing all our sin that we might be made Gods righteousnesse righteous before God in him
under the government of a flagitious servant such as the Papists grant Popes may be Let us therefore take heed that while we set up other heads then Christ over the Churches we doe not reject this glorious Head Iesus Christ from ruling over us as the Israelites when they refused that Aristocraticall governement in which God ruled and would have a King like other Nations the Lord chargeth them not only to have cast off Samuell but himselfe and what is more foolish then to thinke it needfull to have a visible universall high Priest on earth because CHRIST is in heaven invisible to us touching His corporall presence should the people of Israell have erected another High Priest to themselves when Aaron was at any time in the Holy of Holies where he was not visible to them so we stand here below in the entry our High Priest is but gone into the Holiest Sanctuary and we though His Divine nature be with us will set up another Sooner shall the heaven have two Suns then the Church two heads and though metaphorically one may be said to be the Head of a Church for the name of God Himselfe is thus Communicable yet in proper analogy none can be so termed For then the Church might be said His body properly which is such sacriledge as He I thinke in whose forehead blasphemy is written dare scarce commit A double head and a double husband become not the Church the latter is not for her honesty the former fitteth not to decency Thus much who is over us 2 Marke from this Observ that He is called the Head of His Church what neere compassionate and beneficiall superiority or authority that is which Christ hath over His Church He is the Lord of all Creatures yea the hellish fiend must bow the knee to Him But He is not an head to every creature if we take it in that proper analogicall accommodation which the Scripture looketh to in this terme The head hath the highest place and power in the body but yet it is so intimately conjoyned with every member so amiable and beneficiall a superiority that the like cannot in nature be shewen For first looke at the head it is by sinewes and other ligaments straitely conjoyned to every member so is Christ through the spirit of faith coupled with us Secondly from this union the head commeth to have a sense if any part be disturbed so hath Christ He knoweth how to compassionate our infirmities Saul Saul why persecutest thou Me Thirdly the head what ever it hath hath in a sort for the good of the body The perfect comlinesse of the head is the ornament of that body whereof it is the head the body being but a deformed trunke if the head be remooved Againe the sense and motion which are originally in the head as a fountaine they are derived from it to every member Fourthly The head giveth full direction to the other members So Christ is our glory He quickeneth us He giveth us direction both inward and outward We see then that His superiority He hath is most intimate fellow-feeling and commodious unto us Which first doth let us yet farther see what cause we have of thankesgiving who are come into His kingdom Vse 1 who is rather an head unto us then a King over us as the head is to the body To have a powerfull wise King is a great guift but to have one who is rather Pater then Rex Patriae is greater but to have one who should so affect his subjects as to condole with the poorest of them this were a miracle This must breed willing subjection to CHRIST our Lord Vse 2 looke at the members of the body doe they feele it a burthen to doe that which the head directeth to This must strengthen our affiance towards CHRIST Vse 3 that He will not faile to take notice of our griefes to succour and direct us That is a blockish head which can goe on in a Stoicall dedolency when the members are ill affected yea it must assure us that we shall have direction and protection from him Marke Obs 3 Who they are that have Christ so neere so beneficiall to them viz. the Church that is such only who are truely faithfull who shall one day be presented glorious in the heavens such as shall at length have salvation by Him There are in the visible Church many who are by outward profession members of Christ but if they have not learned Christ as the truth is in Christ they shall be found not to be of His body though they seeme so a while A glasse eye may be so set into the head that one would take it verily to be a naturall part of the head yet it hath but an externall insition which art affordeth and is nothing lesse then the naturall eye So many are externally by the Sacrament and externall profession tyed to Christ which are not native members and have no spirituall combination with Him Nay if like some temporisers thou dost get some quicknance of the spirit of Christ yet not such as purifieth the heart bringeth thee above all things to rejoyce in Christ Iesus thou art not of His body nor a true member having Him thy head but art like a wenne or warte mole or such like thing which hath a life in the body but is no member of it Wherefore as you would have any benefit by Christ Vse labour to come into this body not to be as wennes and wooden legges but to be living members such as have Christ living in you teaching you by His spirit to thinke speake and doe all things it is good being members of good Corporations which have good endowments priviledges and Charters but there is not a body like to this which hath all the unsearchable riches of IESUS CHRIST given it in which onely there is salvation That nothing is betwixt Christ and His body Obs 4 and that all the Church is his body and every one in the Church a member of the body not a substitute head unto it Where then shall we find the Pope let him take heed least while he strive to be a secondary head he doe not deprive himselfe of roome in the body out of which there is no salvation I know a Papist will say that the Pope as he is referred unto Christ is a member of the body but as he is referred to men subjected to him he is a head under Christ Answer that every one is a member we reade it and therefore beleeve that any one is a head to all but Christ we reade it not and therefore reject it Beside it is likely that betwixt Christ and the visible Church Saint Peter should have come in thus God is Christs head Christ of the Spirits with Him and Saint Peter and his successors the Churches head but this is no where found yea the contrary God over Christ Christ over the Church the Churches above Cephas Objection Emperours are
for the people yet not inferior to them Answer Emperors are so for the people that they are Lords over them and the people are for them even their Subjects and bodies politique but Saint Peter nor no Apostle are so for the Church that they are Lords of it and that the Church is their Church and body mysticall therefore they are so for the Churches that they are inferiors to them Object Was not Saint Peter and the rest immediate legates from Christ Object and had they not authority which all the Churches were to obey Answer They had yet their persons still under the Church and their worke of Ministery not to domineere over the Churches the reason is because it was the message and order of the Churches Husband which was of authority above her not their persons that did relate it If a man send one of his servants with a command to his Wife the servant when he hath got this errand is not a Lord over the Wife but a servant under her though his message from her Lord is such which she may not gainesay Fiftly Observe Obs the dignity of the faithfull and their neere conjunction with Christ they are the body of Christ not the naturall body united to the second person nor the Sacramentall body but a mysticall body such who by force of Christ His Spirit are knit to Him and receive all things from Him proportionably as the body naturall doth from the head Many other comparisons as of Vine and branches Man and Wife c. doe set it downe but none more lively then this which is the oftenest frequented To shew us the excellent condition to which we are brought Vse 1 to assure us of Christs love who ever hated His owne flesh He that toucheth you toucheth the apple of Mine eye This letteth us also see the fearefulnesse of abusing the godly that are truely faithfull Vse 2 they lift at mill-stones Lastly Obs seeing Christ is risen from the dead we must labour and strive thither also if a Captaine hath made a breach and entered the hold of the enemy will not the souldiers presse after and ambitiously affect who should get next him so we Christ hath led us the daunce and broke through the gates of death into the City of God we should affect to come after as Saint Paul did strive for conformity with Christ in this point both in the first and second Resurrection The third point is Observ That Christs Resurrection hath speciall priviledge above all others for all others before were not begotten from among the dead because they were raised up with mortality tending to death againe but our Saviour Christ in that He dyed He dyed at once not long to be held of it but in that He is risen He is raised to live for ever death shall no more have dominion over Him 2 All other rose as private and singular men not as publique persons in the name of other making hope to all the dead of their resurrection therefore they were not the first fruits duely gathered but like a singular eare of corne by occasion more timely gathered Now Christ is risen as He dyed not for Himselfe onely but for all us so Christ is risen in al our names so that as we all dyed in Him so we all are raised in Him as a Burgesse of a Parliament what he doth or speaketh it is in the name of the Corporation who doth it in him When God created Adam He made all mankinde in as much as He made him who was to be a Principle of naturall generation to all mankind conveying life and being to them in their order so when He raised Christ He raised us all in as much as He hath raised up a second Adam a Principle of spirituall regeneration even of the first and second resurrection to all Gods chosen in their order Hence it is that Paul saith Eph. 2.6 We are raised up in Christ and set in heavenly places in Him that Peter saith 1 Peâ— 1.3 God hath begotten us to that happy hope in the Resurrection of Iesus Christ Lastly He raised Himselfe as who was the Lord from heaven the quickening Spirit Destroy this body and in three dayes I will raise it up Great therefore every way is the prerogative of our Lord IESUS CHRIST even in regard of that Nature which was dead but now is alive He was slaine before the foundation of the world Hee is raised up as the hope and fore-runner of all our immortality Thou lookest at His death as thy death and against all guilt of sinne and terrour of conscience threatning the Curse doest say I have borne the Curse in my Lord Gal. 3.13 made a curse for me So against all terrours of bodily death hold this I am raised up in CHRIST for He is risen in all our names who beleeve on Him If wee beleeve that IESUS is dead and risen againe 1 Thess 4.14 so also God shall bring those who are slept in Iesus say to life eternall with Him VERSE 19. For it pleased the Father that in Him should all fulnesse dwell NOw he commeth to give a reason of the former opening the fountaine where the Man IESUS CHRIST found such grace as that in Him all of us should be redeemed that Hee should be God in Person over all creatures yea the Head of His Church filling all in all Now the Reason is here set downe to be the good pleasure of God the Father First that the fulnesse of the God-head for so it is best construed out of the second Chap. Vers 9. and not only that the fulnesse of created gifts should dwell personally in this humane Nature as a Temple 2. That this Person God-man should by the Sacrifice of Himselfe reconcile all unto God First then in generall we see Obs That whatsoever the manhood of CHRIST is lifted up unto it is the meere grace of God not the merit of the Creature What could this Man doe which could deserve this grace that it should be personally united with God and so lifted up to be incomparably above all the Angels in heaven And therefore Saint Augustine doth not doubt to make CHRIST the Sampler of GOD's free Predestination the free grace of God appearing in none so much as in Him which is the Head of all This CHRIST looketh to in His members Lord I thanke thee that thou hast beene pleased to reveile these things unto babes and sucklings and hast kept them from the wise and learned Even so O Father because it pleased thee Yea I doubt not but as God did predestinate him of grace to this honour of being God in fellowship of Person and of being the Prince of our salvation So God in the Covenant He did make with Him and the commandement He gave Him of laying downe His life did strike it and fulfill it of grace not requiring any thing Hee imposed on His Sonne more than duties of free
to Himselfe a peculiar people Zealous of good workes Rom. 8. It is God that Iustifieth Which doth first serve for confutation of the Papists Vse 1 who though they yeeld Christ God-man yet will have His sacrificing praying c. onely to come from His humane Nature whereas all the efficacy commeth hence that the divine Nature and the humane are conjoyned as the body to the soule the humane nature being but an instrument to the divine neither is it absurd that the same Person who as God is to be prayed unto should as God-man pray to Himselfe as God absolutely considered with the Father and spirit for Christ susteyneth a double person one as God absolutely considered with the Father and Spirit and offended by man as they another as God-man undertaking to reconcile man offending to the Father Himselfe and the Spirit offended This doth teach us what we must looke at in Christ Vse 2 if we will have our consciences comfortably setled in the perswasion of our reconcilement we must looke at Him as God who goeth betweene us and God this doth still the conscience and fill it with good hope When we have offended some great personages if some meane one should moove them in our behalfe it would not so stay us for we know they will often not heare them speake or have them in light regard if they doe give them the hearing but if we can procure such as are their peeres to deale effectually for us we doubt not but that things shall be well compounded what will they deny to such as shall be equall to themselves and most neerely acquainted with them so with us c. Now in the coherence it selfe these things being marked come wee to the action it selfe where are three things 1 The reconciler by Him 2 The thing to be reconciled 3 To whom these things were to be reconciled to Him which is to be supplied out of the ver before where either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee understood out of the first and third circumstances wee gather these things joyntly By Him Obs Observe hence Who is the worker of our reconciliation with God even this deare Sonne the Father testifieth from heaven saying this is my beloved Sonne in whom I am well pleased So Rom. 3.25 Him hath God set forth speaking of Christ as a reconciliation as a propitiatory sacrifice in which He would returne into favour with us God was in Christ reconciling the world to Himselfe The Father and the spirit reconcile us to themselves but by Christ Christ immediately by Himselfe doth procure us favour and this was it which all the attonements made by propitiatory sacrifices did presignify unto us even how this High Priest Iesus Christ should with the sacrifice of His bloud make God and us one againe in mutuall love as He and His Father are one Which doth let us see what we must looke to in all terrors of conscience caused by apprehension of God Vse 1 wrath even to Iesus Christ He hath with His bloud quenched this wild fire for Gods wrath is a consuming fire We with screenes doe keepe the fire from face and eys but they are wise which put between their soules and Gods wrath this screene of Christ His reconciliation least this fire burne to the pit of destruction This must make us cleave unto Christ even to let our tenderest bowels love Him that hath done this for us ô if one doe but take up some hurtfull jarre betwixt us and some other whose favour we have found very beneficiall whose displeasure we find very prejudiciall wee would be very thankefull to Him If one should mollifie the Kings displeasure and make Him favour us would we not with all love imbrace Him Christ hath healed worse things betwixt God and thee love Him with all thy soule If one should interpose his mediation to the King for some malefactor say a Theefe that hath greatly wronged some man in his estate the King will say out of justice thou must see the dammages done bee made whole and undertake that he shal leave that course of life els in justice and wisedome I cannot but refuse the suite even so if Christ had not giuen such satisfaction as was accepted and undertaken to kill the raigne of sinne and enmity against God for the time to come this blessed reconciliation could not have beene concluded The use of it is to stirre us up Vse 1 if we have care to have God reconciled to us to make sure that our sin is covered and that there be no enmity raging in our hearts against Him for hereafter As he said to Iehu peace Iehu he answer'd how can there be peace whiles Iezabels fornications are not revenged Say thou to God in thy enemylike courses not subject to his commandements art thou reconciled Lord He wil say how should I thou hast that uncovered in thee which maketh all the quarrell for I cannot see iniquity so as to like of it I am God that hate it This teacheth us what is the true way of reconciling to take away that which maketh the difference for else truce we may have which souldiers hostilelike affected have but true reconcilement will be far from us Marke Obs 2 in what all our peace is grounded the bloud-shed of Iesus Christ the phrase is to be noted by the bloud of the Crosse by Him the latter pointing at the excellency of of His person as the thing which made His bloud-shed so forceable 1 Ioh. 2.7 This purgeth all our sinnes saith Saint Iohn This doth worke a death of sinne our sinfull life being crucified in Him and through Him this maketh way for the Father of all mercies to exchange and that without wrong to His justice His just wrath with fatherly favour yea the conspiring Angels with the heyres of salvation and joy they have in them yea peace w th all the creatures yea inward and outward agreement of man with man must hence be derived for what breakes downe the partition wall what killeth sinne in vs but this alone ô pretious bloud that cryest not for revenge but speakest better things then the bloud of Abell But here three things are to be layd downe for the cleering of this point 1 The true order of our reconciliation 2 What is meant by the bloud of His Crosse 3 Why the Scripture doth attribute this every where to His bloud and externall sufferings 1 To the first we are reconciled in this order 1 All cause of inward and outward enmity is taken away the matter of enmity betwixt God and us being sinne betwixt man and man Iew and Gentile the ceremoniall law now Christ by His death did take both away 2 This done away God doth lay aside wrath and is quieted toward us God is said to smell a savour of rest in Christs death so that He saith wrath is not in Me. 3 He doth come to take us to grace
savoring of the flesh 6 Whatsoever is meerely grounded on tradition and what is carnall and sensuall in GODS service is contrary to Christ Verse 9. 1 THis must make us rest in CHRIST onely as all sufficient that we know Him GOD blessed for ever 2 All the fulnesse of GOD is communicated with CHRIST as man the whole entyre Nature of GOD. 3 Not created gifts or miraculous effects of the divine nature are united with Christ man but the deity it selfe the fulnesse of it 3 The same singular Nature is in all the three persons 5 The manner of GODS dwelling in CHRIST man is personally so as that GOD the Sonne is thereby become personally man Verse 10. 1 CHrist man doth send out all the streames of grace and good things to all His members in that the fountaine dwelleth in Him 2 Being in CHRIST we receive all kinde of graces and benefits that wee lacke nothing 3 The dignity of CHRIST who is all to us is this that He is the chiefe above all the creatures Verse 11. 1 AN excellent meane to hold us fast to Christ is to remember what great evil of sin He hath subdued for us 2 Christ hath given us a spirituall Circumcision 3 No outward action of the hand of man reacheth to the clensing of the soule 4 Sin and grace is to the soule as apparell is to the body 5 Spirituall circumcision standeth in putting off all our corruptions 6 The soule of the naturall man is clad with sinne 7 Wee must forgoe not some part of our corruption but the whole body of sinne 8 Our masse of corruption containeth many sinnes 9 IESUS CHRIST it is who worketh in us this spirituall circumcision Verse 12. 1 VVHat Circumcision was to the old people that Baptisme is to us 2 From our union with CHRIST dead and buried we come to have the body of sinne crucified 3 GOD doth unite us with CHRIST even by our Baptisme 4 To consider of our resurrection which we have through CHRIST is a forcible motive to make us cleave to Him 5 Faith on Christ maketh us rise to new life 6 The omnipotent action of God which raised Christ from the dead is it that begetteth faith in us Verse 13. 1 OVr quickning in CHRIST is such a benefit which we must not quickly have done with and lightly passe over 2 Ministers must amplifie to their people the benefits bestowed on them 3 Sinne both originall and actuall is the death of the soule 4 The life of a naturall man is even a death in trespasse 5 Our course in actuall sin doth sinke us deeper and deeper in death 6 We are farre from being prepared to receive the grace shewed us by God when we are quickened to beleeve 7 The way to bring men to acknowledgement of GOD's grace with thankfulnesse is to make them see what they were when God first shewed it 8 All beleevers have a new life in and through Christ 9 In order of nature first we have pardon of sinne before we have the life of grace begun in us 10 God the Father Son and Spirit doe properly forgive sinne 11 God's pardon is of meere grace to us 12 We must remember what God hath done for us while we shew to others the things bestowed on them 13 The grace of God in forgiving our sinnes is exceeding large Verse 14. 1 NOt onely our sin which is our debt is answered but whatsoever may shew any thing against us is done away in Christ 2 By Christ the ceremoniall Law is taken away 3 The Iewish ceremonies as they were purely legall were as bills testifying the debt of the people before God 4 Christ by suffering on the crosse hath abolished these things Verse 15. 1 GOd doth set us free from the power of Satan before we are made alive in Christ 2 God in Christ hath crucified and disarmed Satan 3 Christ in His death made a scorne of all the power of darknesse and exposed them to open shame Verse 16. 1 VVE must not make account of mens sinister judgements as any way giving place unto them 2 To put no difference in meats for conscience sake or religious respect is no sinne 3 Such as doate upon Mosaicall rites are ready to condemne such as are not done right in them Verse 17. 1 THe legall ceremonies were shadowes of that is done in Christ and His Church Verse 18. 1 FAlse teachers are led with a spirit of arrogancie which maketh them usurpe judgement over others 2 The naturall man doth judge and condemne what doth not agree with him 3 Our softnesse and pusillanimity doth make us subject too much to take to heart mens sinister judgements 4 Wicked deceivers will seeme to stand for vertue and challenge those that are truly godly as wanting it 5 Adoration of Angels and Saints masketh under the vizor of holinesse 6 All religious worship of Saints or Angels is unchristian 7 The property of a seducer is to speake that he knoweth not 8. The cause of vouching and diving into hidden things is Pride Verse 19. 1 LOoking to the creatures for helpe and grace doth make us fall from Christ 2 We have not many but one Head 3 In Christ mysticall there is nothing but the Head giving growth and the body receiving growth 4 For the whole multitude of beleevers there is sufficiency in Christ 5 Before we can take spirituall growth in Christ we must be knit to Him 6 Every true beleever groweth up in Christ not stands at a stay 7 It is God who maketh us as begin so grow in grace Verse 20. 1 CHRIST by His death hath freed us from the Ceremonies of the Law 2 True Christians must not live in that Christ dyed to take away 3 Gods children live out of the world while in it Verse 21.22 1 MEn are exact in outward observancies who know not the power of godlinesse 2 Hard to forgoe old rites to which we are accustomed 3 Bodily observancies profit nothing 4 We are not to give credence to any thing not taught in God's Word Verse 23. 1 VIce and error may have a shew of truth and vertue 2 Will-worship hath a plausible shew of wisdom 3 Lowlinesse of minde argueth wisdome 4 False teachers will make a shew of humility 5 To keepe the body in subjection argueth wisdome 6 False teachers make shew of mortification 7 Exercises much regarded with men are of no esteeme with God 8 Bodily externall things are not of worth with God The end of the Doctrines A COMMENTARY VPON THE SECOND Chapter of Saint PAUL to the Colossians COLOS. Chap. 2. VER 1. VERSE 1. For I would yee knew what great fighting I have for your sakes and for them of Laodicea and for as many as have not seene my Person in the flesh WE have had from the three and twentieth Verse of the former Chapter from the end of it a digression the summe whereof consisteth in declaring Paul's calling Secondly his executing this calling Vers 28 29.
is made a cuppe of fine wine to carry to the heart more effectually a cuppe of deadly poyson whereas the faithfull ones they commend good things in us that they may more equally in their just reproofes be heard of us As a Physitian guildeth a pill that it may be taken the better or to encourage them and excite them to thankefullnesse or some such purpose To teach us godly wisedome Vse and by learning the cunning of these men to bee fore-armed against the hurt of them If the tongue of Angells should withdraw us from CHRIST or any part of his truth the Lord give us power to accurse them and turne from them as most dangerous Syrens that thus goe about to bewitch us VERSE 5. For though I bee absent in the flesh yet am I with you in Spirit rejoycing and beholding your order and your stedfast faith in Christ NOw hee commeth to prevent an objection Why Saint Paul might they say you know not us how we are in beliefe it may be these Ceremony-masters told them he was one that thought least of them to which S. Paul answers though I have not beene with you in body yet you are in my heart I in my mind by relation of others know how it is with you I am in mind with you rejoycing and fixing mine eye on your order and the solidity of your faith towards Christ Marke hence first Doctr. There is a presence whereby Saints are one with another though never so farre disjoyned Saint Paul absent in body with the Colossians present in spirit We believe the communion of all Saints Now were there no way for them by which they might bee each with other how could they communicate together but as we say where the minde is there is the man Now the minde may be in heaven in the utmost corner of the earth wheresoever the thought and affection is hither we are transported in spirit thus Eliah saith to Iehu was not my spirit with thee because God by vision showed him what his servant did For looke as a man may be corporally present without his mind there so he may be in mind here or there where his body commeth not By the mind is to be understood the operation of the mind namely the thought and affections This therefore doth shew us an excellent priviledge of Gods people Vse 1 that after some sort as Christ is with us all to the end of the world so we are with him and one with another For His bodily presence is not with us but the presence of spirit and power never forsaketh us Yea this must teach us one to be in the thought of another Vse 2 not to suffer it to be out of sight and out of mind as we speake in the proverbe It is to be bewailed that our hearts are no more with the Churches everywhere then they are If wee could sit still in our Chayres and goe hither and thither bodily whither would we not goe Rejoycing and seeing That is in spirit discerning as an absent thing but by the image of it made present to the mind for this is the difference of the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with joy seeing their order and faith Observe first Doct. The nature of love it rejoyceth as Saint Paul speaketh in the truth in the worke of grace where it is discerned Iohn 3.4 thus Saint Iohn what greater joy have I then that you walke in the truth How glad are loving Nurses and Parents of all comelinesse and lovely qualities in their Children Even so those who have Gods Nurceries and are Fathers in Him they joy in nothing more then in the externall and internall graces of his children On the contrary how was Saint Paul grieved when the Church of Corinth had such a blemish as that incestuous one uncast forth Alas we want spirituall love Vse let which end will goe forward keepe from being whore or theefe though there be no power of godlinesse no heavenly mindednesse no opennesse of heart love appearing we grieve not though the soules of men lye in a dead swoone for any vitall action of the life of God our spirits moove not if we perceive not forwardnesse of grace we like Iosephs brethren envy it rather then take comfort in it censure it as pride humor singularity nay Pulpits sometimes speake this english Your order Observe hence Doct. That all things in the Primitive Churches were most orderly constituted and carryed Looke at the government at the administrations at the conversations of Christians all you shall see were full of order First there was an order of government for where there is no government there is no order If all were one member there were no order in the body there were some governing some governed Governours such as laboured in word and Doctrine publiquely and ordinarily receiving calling thereto from Christ by his Church or else such as attended the inspection of manners not dealing ordinarily with the Word and Sacraments but as occasion required not by authority directly from Christ but as delegates from the Pastors There were Deacons ministring in carefull oversight of the poore Finally the assembly which was governed by their leaders For ministrations all were comely in their holy native simplicity which became all seemely circumstances of time and place observed in them As I have received of the Lord Iesus Christ so have I delivered unto you 1 Cor. 11.23 Let all be done decently For their conversation they went out and in about their own businesses keeping their owne rankes If one did walke inordinately but as an idle tattler he was noted and they severed from him 2 Thes 3.11 They did goe by rule as in an orderly march 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.12 walke honestly towards them that are without Hence we may learne to mourne at the disorder every where Vse the pompous tyranny the idle toyish ceremonies and fopperies in the Worship of GOD by Popish masse-Priests the most wicked and yet uncensured conversations which may be seene amongst Christians Lastly Doct. marke hence What a joyfull sight it is to see soules cleave to Christ and hold by him A true hearted subject cannot but joy to see the subject cleave fast in all allegiance to his soveraigne Lord the King So it feedeth the hearts of the true servants of Christ to see others stand fast to Him If you stand fast wee are alive It is a pleasant sight to see a valiant man being assaulted on every side stand his ground and quit himselfe bravely But for a souldier of Christ by faith on Christ to subdue all hostility of Sathan and not give backe a foote is much more goodly and glorious to behold Thus Saint Paul now he saw the Divell brave them with tearmes of learning the depth of philosophicall speculation and offering to make them ashamed of the simplicity of
they should never meete till they yeelded a little Thus many now a dayes thinke it wisedome to retaine some things though altered common with the Papists that we might gaine them more commodiously But though there be place for some indulgence this way and therefore for a while tolleration and practice of some thing more indifferent yea and so far as edification and avoyding offence a law made for such things yet this must be in indifferent things onely and that for a time onely least they plead themselves as perpetuall by a kind of prescription which was the ground of the Nazarites heresie as S. Augustine thinketh Wherefore when we would heale men Vse let us not be ficke with them for this is folly But remember that safe maxime contraria contrarijs curantur Let us recover them with giving them an example of spirituall worship least admitting a little poyson we hurt our selves more then with all our good beside we can helpe them You that will walke in CHRIST be not deceived with things after this world Lastly marke by the opposition Doct. That what is meerely grounded on tradition and what is carnall and sensuall in Gods service is contrary to CHRIST In CHRIST all things are new the old carnall worship is changed into a spirituall according to that Iohn 4. and for all pure humane traditions in GODS matters they are accursed Gal. 1 9. Which is to be marked against the Papists Vse who reconcile humane traditions and make them according to Christ who will also have all their carnall rites agreeing with Christ. VERSE 9. For in Him dwelleth all the fulnesse of the godhead bodily NOw he setteth downe the reasons why these things not being after Christ must bee avoyded the first taken from the alsufficiency which he hath in himselfe the second from his alsufficiency to us You must not listen to others besides him who is not man onely but very GOD in one Person But such is CHRIST or in CHRIST dwelleth the fullnesse of the GOD head Corporally these are all one in sense To open the words before wee come to the Doctrine In Him That is in Christ-man or in that person whom we know to have had a body and soule like us is the same divine Nature which the Father and the Spirit have Or it may be constred thus in Christ that is the humane Nature of Christ dwelleth all the fulnesse of the God-head that is God the Son with His infinite deitie which commeth to no more then this God the Word was made flesh But the former is better because this phrase the fulnesse of the deitie doth note the divine Nature without any personall relation of it whereas the second sense doth necessarily take it to signifie the Person of God the Son with His Nature Secondly Christ man is fitly called God and therefore in Christ-man the God-head is sayd to dwell properly But CHRIST His humane Nature may not be sayd God and therefore the God-head is not so fitly sayd to dwell in the humane Nature as in the person denominated after it that is in Christ-man All the fulnesse That is the whole infinite indivisible Nature of GOD. bodily that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially or Personally the Greekes call body as we in our vulgar tongue here is no body that is no person so we say bodily perill for such danger as toucheth ones person The summe For in that man Christ Iesus the whole infinite Nature of God dwelleth not as in all believers who are His habitation nor as in His beloved Prophets in whom hee spake and gave His Oracles nor as in a materiall Temple which is different from the substance of him that inhabiteth but bodily that is so that this Divine Nature with the humane maketh one Person For the Doctrines 1 We see in generall What must make nerest in Christ onely as alsufficient even this that we know Him God blessed forever Shall not God allsufficient in Himselfe to Himselfe to all the creatures shall not He undertaking to be our King Priest and Prophet be allsufficient for it We fitly leave men seeking supply at God but to turne from God to men is to dig puddles and leave the spring of living waters Hence then first gather to thy selfe Vse how absurd those Papists are and how far from considring that which they know that Christ is God would they did they weigh this be so bold as to adde to His institutions to take away as in the Supper the Cuppe would they leave this Sunne of righteousnesse to follow the blind starre of their traditions let them say what they will they doe not truly consider this Let us likewise confirme our selves in our resting onely on Christ even from hence that He is God Vse 2 let us say with Saint Peter Whither shall wee goe thou hast the words of eternall life thou art the naturall Son of God thou art allsufficient In particular marke three branches of this Text 1 In whom this dwelling is sayd to be 2 What is sayd to dwell 3 In whom 1 Note That we must not looke at Christ as meere man Doct. but life up our mindes to that invisible nature which is in him Those that saw Him on earth whose eyes God opened not they saw nothing but man and therefore not knowing any thing else they crucified the Lord of glory And thus we al naturally are ready to know him after the fresh but when God giveth us that eagles eye of beliefe the evidence of things not seene then we see that God is with this man as being now substantially united to Him and made a part of His person This maketh Christ say when Saint Peter told Him Thou art the Sonne of God Flesh and blond hath not reveiled this to thee Peter And what doth make the Apostle often inculcate such descriptions but that we are slow of heart in considering this point For as many see a house or a tent that see not the inhabitant and as the body is hidde when the apparell is discerned So this humane nature unles we get the better eyes may be seene when the deity which dwelleth in it is not perceived 2 Marke Doct. That all the fulnesse of the God-head is communicated with Christ as man the whole entyre nature of God I understand by communicated as much as is united dwelleth bodily that is in unity of person w th Christ-man or in the same person with the humane nature For the divine Nature is a thing most simple not having bodily quantity one part out of another nor yet any composition in it Now that which is not compounded of parts cannot be divided If a man have house and land he may give to one Son one part to the Wife another but when the divine Nature is communicated it is all of it given or none at all Thy soule cannot bee divided one part from another thou canst not cut the light how
therefore we have not put off all for we have parted with all though not wholly totum exuimus corpus sed non totaliter The ayre in the morning hath put off all her sable weeds that darknesse which in the night did cladde her but not altogether for it is cleere and cleere till Noone-tyde so here c. The use is to stirre us up with honest hearts to renounce all corruption Vse 1 Many doe by piece-meale part with their evills retayning the love of some though they seeme to leave other one will not part with lustfull affections another will keepe covetousnesse yea some put off the outward actions but never care for putting off their corrupt qualities which are rooted in their spirits 2 In the second place hence assure thy selfe that thou art in Iesus Christ if thou puttest off this body lovest no evill though sin hang about thee every where yet thou lovest and likest none of it but holdest CHRIST thy sanctifier and cryest to be uncladde and freed from all this body of death 3 Of sinnes not sin Observe hence Doct. How our masse of corruption conteyneth in it many kindes of sinne Even as the body naturall is not all one kind of member but hath great variety So this body of corruption therefore he calleth it a body of sins of many sins being as so many members in it ignorance unbeliefe irreligiosnesse pride wrath covetousnesse untruth Ephes 2.1 hence it is that the Apostle sayth the Ephesians were dead in sinnes and trespasses and the old man is sayd to be corrupted through deceivable lusts Eph. 4.22 that is so corrupted as that now he expresseth the image of divers lusts as he was formerly created after the image of GOD or else through lusts of many kindes And from hence it commeth that our native corruption doth bring such variety of fruites as are mentioned Galath 5.19 20.21 Adultery fornication uncleanenesse wantonnesse idolatry withcraft hatred debate c. and observed in experience because it is a body which hath divers members the which bring forth divers operations Which must make us both grow up in acknowledging our naturall misery Vse and to magnifie the grace of the LORD IESUS CHRIST who hath healed us of so many corruptions as have formerly had dwelling in us to take from us one sicknesse is mercy but when a man is a very body of diseases hath every member filled with infirmity then to cure him is much more And let such know who are not yet in CHRIST Vse 2 they are a lumpe of all sinnes what though all appeare not that is because the Lord doth restraine them for else we should not live together men would be woolves to men yet though the fruite appeare not the rootes are within us By the circumcision of Christ Observe hence Doct. Who it is that worketh this inwardly in us Iesus Christ He and none but Hee can remoove the filthy lusts in which the heart is wrapped as Saint Iohn spake of His Baptisme hee baptised with water but Christ baptised with the spirit and Saint Peter saith 1 Pet. 3.21 Not the baptisme which is the washing of the flesh saveth but in that a good conscience maketh request to God by the resurrection of Iesus Christ Saint Paul saith hee that planteth and watereth is nothing in regard of force which doth reach unto the soule it selfe This must be distinctly taught that we may avoyd the Papish snare and that we may glory fie God in ascribing to Him intyrely such workes as these are which are no more communicable with men then to create out of nothing another World VERSE 12. In that yee are buried with Him through baptisme in whom yee are also raised up together through the faith of the operation of GOD which raised Him from the dead NOw he commeth to the third thing buryed with Him in baptisme or by baptisme this is the modus action is and agreeth with those words you have beene circumcised in Him how being buryed with Him in baptisme It openeth both the manner and may be as a proofe thus Such as are dead and buryed to sin in Christ they have put off all the body of sinne But you have beene buryed with CHRIST by baptisme First then from the context we see Doct. that what circumcision was to the old people that is baptisme to us for he saith thus much you have beene circumcised in being baptised though in circumstantiall things these disagree as in the sexe receiving the Sacrament there men onely here women In the matter signified Christ to come in the degree of grace given In the externall rite yet the substance of the thing signified manner of receiving generall ends they conspire Hence we may have a ground and warrant to proove the baptisme of infants lawfull and warrantable by the Word of God Vse For circumcision being administred to infants in the time of the old Testament there is no reason why baptisme succeeding it should not bee administred to them in the time of the Gospell The second thing is Doct. that from our union with Christ dead and buryed we come to have the body of sinne crucified and put away from us This is thus gathered he saith they were circumcised that is had the body of sin put off them while they were together buried with Christ which baptisme signifieth and sealeth up in them from this then we come to put off sins that we are set into Christ dying and buryed for the abolishing of sin and hence Rom. 6. Saint Paul sheweth that we cannot live in sin as formerly we did and have to doe with it because we are dead to it being set into Christ dying and that by baptisme The reason is because that Christ hath by his death killed the sin of all that belong to Him and therefore such as are set into His death they cannot but feele the death of this body of sins which before lived in them Even as when Adam sinned and dyed to the life of God all of us in him are dead and so soone as we come actually to be members of him we feele the effect of Adams death even this that being dead to the life of God we lye in the spirituall death of ignorance and lusts So CHRIST the second Adam He dying to abolish sin even that He might be the death of sin in all His members and lying buried under it that He might so abolish it as never to rise againe Briefly then Adam a roote of mankind finning brought death upon all His. 1. By bringing imputation of sin 2. Extinction of the life of grace 3. A propagation of death in sin and trespasse Christ standeth as a second Adam in the persons of all given Him to be His members and having their sin imputed to Him 1 He doth take away the guilt of it 2 Dyed to sin and lay under it in our nature that we by vertue thereof might dye to it the omnipotent spirit of
dying was after a sort all of us for in our Nature Hee made Himselfe one with us and had us all by name as a body unto Him and all our sinne He tooke as His owne having made Himselfe one mysticall Person with us Secondly you must know that CHRIST thus having us all with Him as members belonging to Him through the gift of His Father and having all our sinne made His He dyeth for us all and for the abolishing of all our sinnes so that we all lye dead with Him and out sinne is all crucified with Him for it beginneth not to be crucified when wee dye to it no here was the beginning of it Thirdly CHRIST lying dead with all His dead in Him having taken away the guilt and wrought the death of sin in all His or the death of all His members to sin CHRIST with His body being dead is raised and receiveth that treasury of supernaturall life which is to be derived in the order of it to all His so that CHRIST rising all of us rise in Him as our Head for the members have society in whatsoever is done in the Head 2 As a thing may be said to be in the cause of it so was all our resurrection in His which was to be the cause of all our resurrection As Adam and Eve were the cause of propagating a naturall life to all mankinde Fourthly CHRIST thus raised and made the conceptacle and fountaine of supernaturall life sendeth out His vitall influence into such as belong to Him 1 By faith giving them a being spirituall or an union in Him even as Adam gave a naturall being or participation of his substance unto his members 2 He doth send into them thus united with Him the Spirit of life from Himselfe that is the HOLY GHOST to dwell in them by the created gifts of grace which is life supernaturall They shall heare my voice who are dead that is they shall beleeve and they shall live 3 CHRIST doth successively perfect this life never leaving till He have in soule and body conformed us for our module to His blessed Soule and glorious body And these may serve to open this point of beliefe The difficulty of conceiving it commeth hence 1. That we know not how straitly and neerely we are united to Him for as all were within the loynes of Adam by the determinate Counsell of GOD to come from Him so all the Elect by GOD's predestination and donation were within CHRIST as one in Him and with Him 2. Wee are not able to see that vertue of His resurrection The use is first Vse to incite us to seeke to have our eyes opened that we may know the treasury of good things we have in CHRIST and the power which Hee hath put forth in us We should love CHRIST a thousand times more if wee knew feelingly what Hee were to us We are not able to see how we in the womb are formed how much more will our eyes dazle here further than GOD doth cleare them This also must make us hold to our head CHRIST even as we will have life in us get a member away from having communion with the Head it is presently livelesse having neither sense nor motion So in us with CHRIST We see whither we must have recourse for life Even to CHRIST Come to me and your soules shall live to GOD in our Nature looke at thy owne flesh in heaven and draw from it as a Conduit-pipe increase of grace sent thee from it by the Spirit which dwelleth with it Having forgiven you all trespasses Now he commeth to the order of our new quickening which hee setteth downe by three antecedents which made way to it 1 He pardoned our sinne 2 He crossed our Bill 3 He freed us from the power of Satan and all infernall spirits Before I enter them let this in generall be premised to cleare the text Suppose that we stood in great debt unto any say againe that he had to shew for all the debt under his owne hand Put the case thirdly that wee were cast into prison and in the custody of some Gaolour or any officers to that purpose If hee at whose suite wee are in hold be willing to set us free what doth he first he doth pardon the debt Secondly he doth Cancell our bills and bonds for he that keepeth our bonds seemeth not to forgive nor willing to let us goe otherwise than that he may have a saying to us when he pleaseth Thirdly he doth release his action and setteth him out of bands that held him and after all this dismisseth him to his liberty So here we are in for debt such debt as toucheth life it selfe the matter is under our owne confession the Divell holds us under chaines of darknesse GOD is willing to restore us to life 1 He pardoneth our faults 2 Rendeth the Articles of our confession 3 Taketh us out of their hands who were ministers of His justice in the close keeping of us This shall suffice to illustrate it in generall We see hence Doct. That in order of nature first we have pardon of sinne before wee have the life of grace begun in us there must be a removall of evill before there can be a conferring of good Thus in CHRIST Himselfe He was acquit from all our sinne which was upon Him before He was raised up yea if the least sinne of any of us who are His had beene unanswered Hee had not beene raised up and for this cause Rom. 4.25 The raising of CHRIST is said to be our justification that is God in raysing Him up did manifest that Hee was fully answered for all our sinnes so that we now are quit from all our sinnes in CHRIST our Head Even as if one lye sentenced a dead man for treason against the King he cannot have His life given him but pardon of his fault is first given So here answerably we are not restored to feele the life of God take place in us till our sins which caused our death are removed In a sinners restoring this is the order 1 God by faith setteth Him into CHRIST who is His righteousnesse in whom belongeth to Him forgivenesse 2 God when by beliefe He is in CHRIST doth pronounce Him just or acquit Him from sinne 3 The LORD doth send the Spirit of His Son into His heart This is the order in Nature though in time these things goe together This is to be noted against the Papists who when a sinner hath by deadly sinne lost the life of grace as they say though he after come to have never such love to God yet will not have the sinne forgiven till the Priest hath absolved him As if God did restore the life of grace before He gave the pardon of sinne This out of the order The words have foure things to be marked 1 Who forgiveth God the Father He raised up both CHRIST and us when He had forgiven 2 The manner of forgiving in
this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meere grace and free favour 3 The Persons Vs which is to be marked for He had said Who quickened you Now he returneth The Person speaking in the first Person 4 The things forgiven all sinnes past present to come originall and actuall of each a little We see who it is that forgiveth our sinnes Doct. 1 properly God the Father Son and Spirit We pray to God therefore for forgivenesse and we see that the Scribes and Pharisies kept this perswasion that GOD only can forgive sinnes Concerning forgiving here thus much 1 We must know that forgivenesse of sinne properly is an act of God's will whereby Hee no longer holdeth our guilt and keepeth wrath against us but returneth into favour with us 2 That God forgiveth all penitent beleeving sinners holding the impenitent and unbeleever guilty 3 That God useth in an eminent manner His Ministers for applying this forgivenesse The question is how farre God useth them whether to testifie unto them what GOD doth or hath done to them repenting and so to raise up their faith toward Him with whom is forgivenesse or whether God useth them judicially that is as Iudges with power to forgive Himselfe onely executing what they determine ratifying that they pronounce suspending all His action till the Priest passe his sentence so that as the Iudges sentence doth make one innocent the King who giveth the power doing it by Him yea God Himselfe whose judgement was after a fingular manner in the Common-wealth of Israel not otherwise absolving and condemning thus by them So here God should forgive by His Priests whom He hath delegated with power in these courses Now this cannot stand For 1 The Priest should more properly forgive than God though he doe it as a Minister from God As the King doth not judge causes in triall formally but by his Iudges in Courts who have the power from Him though hee doth it in some sort because he giveth the authority ratifieth it and upholdeth the execution of it 2 If God gave power to Priests as Iudges to absolve that they had authority within themselves to doe this then they could not fitly be said to pray to God to forgive those they absolve as for example The King giveth his Iudges power to heare causes of this or that nature and to sentence them now what a folly were it for a Iudge who hath per demandationem power from the King to order this or that to petition to the King to order it would not the King say though of your selves you have no power yet is not the Law in your hands have I not given you power within your selves and am I not ready to ratifie what you determine But a good Priests chiefe efficacie in pardoning standeth in his intreating God to pardon therefore he hath no power judicially to doe it no this power is not delegable to creatures First because it is a personall royalty which God cannot give to others unlesse He would make Himselfe an underling to others and so suspend Himselfe upon man that His pleasure should sway Him For the forgiving of sinnes is the power of pardoning treason against His person Yea no inferiour can determine and sentence the matter of a superiour till his superiour have put himselfe in that cause under his inferiour Secondly this is such an act wherein no man can be a competent Iudge as man may be in causes betwixt man and man which are civill because a man cannot know certainly the truth of faith and repentance in any according to which the sentence must be pronounced if truely All the Ministers can doe is to certifie what God doth not as a private Christian doth but as a publike messenger who bringeth from God's Majesty the word of Pardon as Saint Paul saith the Word of reconciliation that thus he may excite the faith of the penitent beleever to behold God pardoning him and feele the pardon of God as it were sealed within him My Lord Chancellour doth not give the Kings pardon which he giveth to those that come to take it forth at his first entrance he doth not as a Iudge give them forth as his pardons but delivers them as the Kings sole deed out of his Princely clemencie Thus the Priest in the Law did not make a Leper cleane but did manifest him to himselfe and to all Israel to be that he was The Minister of God hath no power to pardon but ministerially he doth co-operate with God that God's pardon may be applied and sealed within the consciences of them that beleeve Wherefore Vse 1 let us hate those most arrogant wretches who would justle God out and as it is with the Pope himselfe so would every one thrust himselfe into the roome of God This is a fruit of their monarchicall ambition they will in all their doings not be content with an Oecumenicall steward-like power but challenge a regall authority over the LORD's heritage Let us seeke to the Lord who saith Vse 2 I am He that blot out your transgressions and forgive iniquity Yet seeing that He maketh Ministers His Messengers in whom Hee putteth this word of Pardon yea such as co-operate with Him in applying this His only Pardon unto us let us likewise looke to them as men of GOD who can testifie to us what he doth in His Name Further observe hence Doct. That GOD's pardon is of meere grace to us we are justified freely by His grace through the redemption in CHRIST IESUS that is we come to have pardon of sinne and to bee taken to favour freely CHRIST indeed bought it deare we have it freely Which is to be marked against satisfactions which are satisfactory to the Iustice of GOD the revenging Iustice of GOD. Satisfactions were indeed anciently used in reconciling penitent ones but they were to the Church offended not unto GOD whom none but CHRIST can satisfie And though GOD is said to have rested as satisfied in some punishment taken at the hands of His children yet this is the quieting of a fatherlike and temporary displeasure not of a revenging justice with which wee have to deale in answering the guilt of the least sinne Let us therefore hate this popish arrogancie Vse which will teach men to deserve their pardon no no it must be begged of free gift at God onely of grace or it is buying our selves out not seeking pardon 3 That He changeth the Person You hath Hee quickened Doct. having forgiven us Observe hence That wee must remember what God hath done for us while we shew to others the things bestowed on them The holy Apostle could not stand out from the thankfull acknowledgement of God's favours to him when he telleth others what GOD had done for them There are some like such schollars that can learne their fellows lessons but cannot say their owne parts they can tell what God hath done for others as if they had kept a catalogue for them and yet in the
withdrawen from CHRIST So that as a Wife yeelding her love and conjugall benevolence to another cleaveth no longer to her husband is one flesh no more with him So a soule bestowing the religious adoration of it here or there doth joyne it selfe with the thing so worshipped and leaveth God This is to be marked against them that are reconcilers Vse 1 that thinke why may they not doe thus and thus and yet cleave to CHRIST well enough yea this doth detect the wicked judging of Papists that will perswade us that this leadeth us unto CHRIST to go to Saints and that honouring them in religious manner we honour Christ in them 2 We must keepe onely to God in Christ Thus much from this that these religiously worshipping Angells held not Christ For understanding the verse We must open some conclusions concerning the head and Naturall body 1 The head is the supreame part in a humane body from which commeth outward direction and inward influence of sense and motion into every member So Christ hath both the soveraignty of outward directing and by his powerfull influence he quickeneth and mooveth all that are his 2 No member hath any thing from the head which is not by joynts and sinewes coupled to the head and by the same bands and joynts furnished from the head So we have nothing from CHRIST till by faith and love we are knit with Him and His body and by the same 〈◊〉 furnished from Him with spirituall grace and heavenly nutriment 3 We must know that the soule from the head doth 〈◊〉 forth a nutritive faculty a vitall faculty which nourisheth and augmenteth every member as the nature of it requireth The first continueth as long as life augmentation till wee come to that perfection of growth which nature affordeth Being come to this augmentation ceaseth about thirty sixe yeares So the quickning spirit from Christ our head doth by all holy meanes nourish every believer and make him grow as his condition requireth and that till he come to be a perfect member of one perfect man in Iesus Christ 4 The last thing to be marked is that a Naturall body groweth up in every part proportionably the hand for a hand the legge with the growth of a legge the toe with the growth of a toe So here all the body thus coupled furnished and wrought upon with the quickning spirit groweth to that perfection in every member which Christ hath appointed The summe is They keepe not to Christ who is an all sufficient head by whose efficacy all that believe on Him being coupled to Him receive all grace needfull and take encrease growing up till they come to perfection with such a growth which God Himselfe causeth in them That wee have not many but one head Doct. not holding the head not Christ and Saint Peter the Scripture knoweth but one head neither was any of His Apostles a head of the Churches for all had alike and the chiefe authority Now if any were a head above others He must have the chiefe alone no other having it with Him thus the Pastor that succeeded Peter at Rome should have beene head over Saint Iohn the Evangelist who lived long after Peter But we neede no better argument then this in the Text. If CHRIST be one head and it is monstrous for a body to have two then the Church hath no other But CHRIST is the head and for one body to have two is monstrous therefore the Church hath no other then Christ The Papists say that a ministeriall and secondary head may be with a principall and it is not monstrous As there may bee a Viceroy under a King yea they say it maketh with the union of the Church to have a visible head and doth no more derogate from Christs glory in being our head then when men are called lights GODS Apostles foundations from Christ who is called the light GOD the foundation the Apostle of our profession For answer First this distinction of a secondary ministeriall head it is contradictory for it is such an essentiall property of a head to be principall and have rule that what is not thus is not a head 2 Who ever heard of any secondary head in a naturall body without deformity now it is a naturall body with which CHRIST doth compare Himselfe in this respect 3 That which is a ministeriall head must doe the worke of a head but that none can doe The worke is double internall or externall influence regiment or direction Of the first it is granted for the other of regiment the Scripture denyeth it to any but CHRIST the Prince of Pastors leaving to all other a power ministeriall onely to serve the Churches as superior unto them Againe the truth is no direction which is dependent is the direction of a head as the hand leading and drawing up the foote directeth it but is not a head to it because the direction of the hand commeth from the principality of the head reported unto it As for those instances First a Viceroy is in a body politique but CHRIST in calling Himselfe a head of his body doth draw the comparison from a body Naturall Againe the proportion is not kept for to have a Viceroy under a King in some Province is one thing but to have a head under a head is another For a head is to the body as a King to the kingdome Now to have another King in a kingdome under the Chiefe is a thing unheard of The union of the Church the Scripture teacheth to depend on CHRIST and His spirit not on a visible head Yea the Grecians continew to this day their rent from the Church and all for the pride of this head Men have many names properly attributed to them and these above repeated but improperly but the names of head and husband the Scripture and all sound antiquity appropriate unto Christ Kings may suffer men to be called Noble Wise Rich but to be called Kings within His Kingdome is not permitted for there is nothing more derogatory from the glory of his Crowne so here c. Let us then cleave to this head CHRIST IESUS Vse and renounce such most lewd usurpation as is detected in the Pope Woe to that body which hath a third thing thrust in betwixt the head and it so that they meete not to close each to the other So it is with the Papists for betwixt Christ and them the Pope hath thrust in so that their immediate conjunction with Christ is hindered and his beneficiall influence intercepted Oh how absurd is it that any but Christ should bee thought head of the Church It is as if the King should put his Queene under the power of a Subject or a mans wife should be made an underling to a servant which never was the Apostles themselves though in their message from Christ they might command the Church in His Name yet in regard of their persons they were under the Churches as a servant who
fasteth Quest and refrayneth some things and the other doe the same There is great difference in the antecedents Answ and manner of doing it and effect A Papist and naturall man conceiveth of lustings as rebelling to reason and hindering morall vertue and the free contemplation of mind not as sins but a thing indifferent capable of vertue or vice as obeyed or otherwise thus the Papists also after a manner But Gods children resist them as sinfull inclinations and whoorish lustings which hinder them in loving their God yea are enmity to him and fight against their soules They differ also in the ends which moove the one and the other to refraine Naturall men they doe it to vaunt themselves of more perfection then others have attayned to purchase themselves a naturall liberty of mind in such considerations as by Nature it reacheth Sometime for politique respects because hee is not counted fit for government who is subject to sensuall passion The Papist he doth it as a part of perfection as a thing in it selfe pleasing God as a point of merit with God But a good Christian hee doth refraine for the kingdome of heaven how not to deserve it by such course but that by this course done in faith he may subdue his lusts and kill them for it is their death not to be obeyed and that hee may have more freedome in Gods service For the manner of doing it the one doth it out of Nature sometime for as Christ saith of Eunuchs some are by nature so the same may be said of abstinence Some by Nature are averse from that liberty in dyet which others affect But all besides true Christians doe it out of their owne strength whereas a true believer he doth it by the spirit of GOD bewayling his weakenesse seeking to Christ for his strength to crucify these things to him and him to them 2 A Christian doth not absteyne for the thing simply prophaning that but from lust simply that he resisteth the thing so farre forth as his lust taketh occasion by that which is in it selfe good Now unbelievers looke not to inward lusts so much nor cry not downe them as they vilifie the things themselves desired Hence is a third difference the faithfull doe not make a set exercise upon stinted times onely to refraine or totally at once renounce the touching them but daily as they feele themselves tempted they resist eating with thankesgiving when they feele themselves not indangered by them Lastly they so refraine that they know their refraining it selfe doth not commend them to GOD for if not eating and drinking were in it selfe more holy than eating and drinking Iohn Baptist should have been more holy than CHRIST but as through the working of GOD's Spirit it is to them being weake a meane of their more firme cleaving to GOD. Now all other extoll the thing it selfe and rest in it as a matter of great perfection In the effect following they may be distinguished for the one have by their exercise greater confirmation of an externall morall habit the other true sanctification viz. death of sinne and life of grace promoted in them To teach us that we bee not beguiled Vse 1 nor yet have these externall exercises in admiration which such as know not the power of godlinesse abound in often yea we must be wise to distinguish things that differ for the Divell in his will play the Ape and imitate what GOD doth worke soundly in the hearts of His chosen This must provoke us to fight in right order against sensuall lusts Vse 2 Shall naturall men and others led in error be thus abstinent and in their fashion subdue their sensuall appetites and shall wee who have CHRIST with us our sanctifier lye downe as conquered of them Plato superstitious Popish wretches will condemne many Christians who feed their hearts in whatsoever they desire And so much for these words Now if you take the end of it sounding to the first sense Obs 1. That exercises much regarded with men Doct. are of no esteeme with GOD Circumcision nor uncircumcision are nothing much lesse meat eating or not eating commend not to GOD but a new creature many things great and glorious in the eyes of man are abominable before GOD which if the Papists considered they would not extol the rules of their Monkish orders the life of Anachorets nor yet cry downe with such base termes those that use their liberty in CHRIST as CHRIST and Abraham the Father of the faithfull have given them example 2 From the reason why they are in no price with GOD because they are occupied about the body the filling of it Doct. Observe therefore in generall that Bodily externall things are not of worth with GOD He is a Spirit worship in spirit and truth is His delight for a Synecdoche must here be marked one kinde put for the generall seeing there is the same disproportion in them to God the same in one that is in another even as in Nature like joyeth that which is like it So here GOD being a Spirit doth delight in that which is spirituall like Himselfe And as to a creature which liveth a pure sensible life reasonable delights are as nothing to it tell a horse a story never so pleasant it affects him not So to a pure spirituall nature sensible matters give no contentment In which the Papists had need to consider who follow GOD too too much with sensible things and thinke they take Him because they affect us FINIS LECTVRES PREACHED VPON THESE TEXTS OF SCRIPTVRE By Mr. PAUL BAYNE Esay Chap. 5. v. 12. Psal 50. v. 21 22 23. 1 Pet. Chap. 1. v. 17. Psal 119. v. 1. to v. 32. Luke Chap. 13. v. 24. 1 Pet. Chap. 4. v. 18. 2 Cor. Chap. 7. v. 1. Luke Chap. 2. v. 14. Philip. Chap. 2. v. 12 13. Hebr. Chap. 3. v. 13. 1 Tim. Chap. 2. v. 2. 2 Tim. Chap. 1. v. 9. 2 Tim. Chap. 1. v. 12 13 15 16.