FOr the hope.] Hope is put for the quality of hope, or the thing hoped for; we are to take it here in the latter sense. Observe hence: Obs. 1 What is a spurre quickning us to all duty, the recompence which our GOD hath in store for us. Heb. 11.25, 26. Moses chose rather to suffer af­fliction with the people of GOD, then to enjoy the pleasures of sin for a season; esteeming the reproach of CHRIST greater riches then the treasures of Aegypt: for he had respect unto the recompence of reward. We faint not, knowing that our labour is not in vaine in the Lord. If the Lord kept nothing in store for us, we might thinke, as good play for no­thing as worke for nothing: but no office of love, no not a Cup of cold water shall goe unrequited. How doth this provoke to obedience? but we must not hence thinke wee merit, and grow mercenary mind­ed, serving for our Penny, not of love to our Father; for we looke not at these hopes, this recompence of reward, as at a thing wee are able to deserve by our working, but as at a free gift of inheritance which GOD will give us out of his Fatherly mercy: to looke at it as deserved wages maketh a mercenary servant; to eye it as a Patrimony given of grace, maketh a Child-like and free obedience. Though therefore we have not the thought of merit, yet we have this benefit by our heavenly inheritance, that it is a motive to us inviting to all duty.

We see hence what maketh such cold working and cold devotion amongst men, even this, Vse 1 we see not [Page 18]the rich recompence which GOD will give, those things of Grace: did wee see that GOD will for earthly things give us heavenly, wee would part with them, and count that dearely sold, that were so given: did we see the harvest of Glory, how would we willingly abide the sweate all the day long? No, men thinke, though they will not say so, that it is in vaine to serve the Almighty, what profit is there?

We see how we may provoke our selves to suffer and doe the Lords pleasure, Vse 2 looke at this gracious re­ward; It is not a dead work to serve God: we are al for what wil you give me, as Peter, said Lord what shall we have that have left all to follow thee? If thou beest all for what shalt thou have, see these hopes of eternall Glory which GOD will give thee. None payeth better wages, none like to thy GOD. I know world­ly men thinke a bird in hand better then many in the wood; that they may have in hand, they onely care for like prophane Esau, esteeming a messe of pot­tage forth with better then a Birthright; but the wise hearted will looke at the time to come, and esteeme a good thing, though in reversion, better then of a present trifle.

Layd up for you in heaven] Obser. Where our ri­ches of glory are kept for us, in the heavens. Obs. 2 Not in the region of the ayre where birds fly, called the heaven sometimes, nor in the starry firmament, but in a place above all these aspectable heavens called the highest heavens,Ephes. 4. Hebt. 11. whither CHRIST ascended. Our sub­stance, our best and most enduring wealth, is in heaven:1 Pet. 1.4. Our inheritance, we hope for, is rest in the heavens for us and that fitly; for where should our house and land and treasure, our whole patrimony [Page 19]be, but where our Country is, where our Father dwelleth? now GOD is our Father, and he dwelleth in heaven which is our owne Country, who are here but Pilgrims for a season. Againe what is this hope, but the glorious life we looke for? Now where should the life of the branches of a Tree be kept but where the roote is? So where should our glorious life be hidde, but where CHRIST the roote of us all is with him: yea this is most meet and behoofefull for us: If an English man should sojourne in France a while and had great treasure to receive, would he not choose rather to have it payd him at the Ex­change in his owne Country then to have it there, farre from his home, and stand to the hazard of transporting of it. So it fareth with us; it is safer that our wealth should be paid us in heaven our own Country, then here where we are but strangers way­faring for a season.

To make us see how safe our heavenly treasure is: Vse 1 it is where the Divell cannot come, as you have it in the parable of Dives and Lazarus: if we have world­ly wealth, we count it a great benefit to have sure custody for it, where the rust cannot eate it, nor thiefe digge through and steale it; now there is no feare of that being safe which is kept in heaven.

This must make us heauenly minded: Vse 2 rich mens mindes are all on their Coffers and Counting houses; where the treasure is, there will the heart be also: So if we have wealth in heaven, let us Con­verse in heaven; Our conversation is in heaven.

This is a comfort against all present necessities which the Saints know: Vse 3 though an heire know much hardship, yet this doth stay him up; well thinkes he, [Page 20]I shall come to my lands one day: Children will weare homely cloathes more contentedly, when they thinke they have better layed up in their Mo­thers Chests.

Whereof you have heard] Obser. What bringeth us to be possessed of those hopes, Obs. 3 hearing of them by the Gospell, that is by the glad tydings of them, which GOD doth send us by his messengers: our Saviour Iesus Christ hath brought life and immortality by the Gospell. 2 Tim. 1.10. For looke as we cannot know what is done in France till some come over thence and tell us the newes there: So, we cannot know what is done in heaven, till GOD send down the newes of it unto us; for the Gospell is nothing but newes from heaven, touching righteousnesse and life eternall through faith in Christ Iesus: And as when things are lost, we can­not come by them till we have word from the Crier or others that they are found: So our life which we have all quite lost by nature, we cannot get it a­gaine, [...]. till GOD by his * Cryers Preachers, send us word of it.

To stirre up our attention to this word which dis­covereth such wealth; Vse 1 if one can tell us of some rich purchase at a cheape rate, of some gainefull bar­gaine, how readily will we heare on that side? The Gospell telleth us of all blessednesse in this life and that to come through faith; the unsearchable riches of Christ, to which all the wealth in India is but drosse and dunge:Eph. 3.8. all this is reveiled in the Gospell.

It sheweth us how we should love the Gospell: 2 if a man tell us tydings of a horse strayed, we thinke our selves beholding to him: But this telleth us newes of such heavenly things as never eye saw, nor eart [Page 21]hath heard, nor never entred into the heart of man to conceive.

In the word of truth] Obser. lastly from this verse, Obs. 4 How infallible and certaine, all the promises of the Gos­pell are, they are a true word. The Gospell is called sometimes by generall names, as Law, Testimony, Doct­rine, &c. Sometimes from the efficient, the Gospell of GOD: Sometime from the property, a whole­some word, a word of truth: The thinges we speake of are not yea and nay, but Amen, constant and true: This is a true saying and worthy of all acceptation. 1 Tim. 1 For the Gospell is His Word who cannot lie: whose Knowledge, Workes, and Words are all true. Qu. But why is this called the Word of truth, when all the Word of God is true, purer then silver seven times refined? Answ. Because this is the most prin­cipall part of Gods Word, and therefore the com­mon property of the Word is given it by a kinde of excellency, as we call the plague, the sicknesse, not that a headache is not a sicknesse; but it hath by a kinde of excellency the common name of all other given it, because it is the chiefe of other. 2. This Gospell was published by Iesus Christ Himselfe im­mediately, in His owne Person, who is truth it selfe, I am the truth. 3. It is so called to prevent our un­beliefe, who do with this as with other good newes; we say it is too good to bee true, who by nature count it to be foolishnesse: the Holy Ghost therefore to take us by the hand, doth style it a Word of truth.

This serveth to strengthen our faith in the parti­cular promises, Vse 1 that God assureth us they are truth it selfe: if an honest man as he is telling me any thing [Page 22]that is somwhat strange, shall interlace this assevera­tion, I assure you that it is very true, I speake no more then I know, we doe the better beleeve him in it; much more when GOD shall binde Himselfe by His Word and oath and seale to it.

It sheweth us the power of this Gospell, Vse 2 it shall prevaile against all Popery and Heresies; Mighty is Truth, we can doe nothing against it but for it.

It doth convince the unbeliefe of GODS Chil­dren and the prophane scorne of the wicked, Vse 3 who thinke that these things are but golden phancies to make fooles fond with.

HOw the Gospell by Gods providence doth visite us, Obs. 1 not looking after it, it commeth to us wenot minding it, all the things of the Gospell are not once in our thoughts by nature, every one of us have this Word sent to us, as the whole World had at the first publishing of it: How was this? they sate in darke­nesse, as our Saviour saith:Mat. 4.16. The people which sate in darknesse saw great light, and to them which sate in the region and shadow of death, light is sprung up; we all were estranged from the life of God through igno­rance, Eph. 4.18. Committing sin with greedinesse. God looking on this their misery, sent His Embassadours, His Apostles;Mat. 28. Goe teach all Nations, &c. God also did [Page 23]direct them, and moove them in executing this His command, sometime by fitnesse of circumstance, sometime by brethrens information, sometime by instinct of his spirit guiding them hither and thither, and hindering them (as Saint Paul from Bithynia,) from such places as stood not with his pleasure. We cannot make the Sunne rise nor set, that giveth light to our bodies, God doth make it rise, &c. So much more doth it belong to Him to raise up this light of the Gospell, and carry it by His Ministers (the Vehi­cula of it) whither He pleaseth: and it is an argu­ment hereof, that it is sent by God, not sought for of us, because it commeth where it is gaine-said. As God saith,Rom. 16.21. All the day long have I stretched forth my hands unto a disobedient and gaine-saying people.

To shew us how it is with our selves; Vse 1 for thus it came to us, when the most and the greatest, did not send for it.

We must acknowledge from hence the free grace of God, Vse 2 which doth visite us and send us such blessed tydings, who inquire not after them.

We must rejoyce in it, Vse 3 and walke by the light of it: we are glad of the light of the Sun, yea of a can­dle; how much more should we be glad that this glorious light of the Gospell is come amongst us.

The faithfulnesse of GOD in his promises, Obs. 2 and the piercing force of this heavenly Truth; God hath pro­mised long agoe to give Christ, a light to the Gen­tiles, and a witnesse to the end of the World: accor­dingly we see it here made good; the world is visited with the Word of truth. And as it letteth us see that God keepeth touch, so the force of this Word is com­mended [Page 24]by this Circumstance, that this Doctrine should goe through the World in so short a space, yea and be fruitfull, this argueth a Divine power in it: that like as the Sunne getteth up like a Gyant, run­neth from East to West in a short space; So this Sun did scoure it apace through all the Coasts of the earth. The light is a piercing Creature, even bodily light, much more this which is Spirituall.

This may be further opened by showing how this is to bee meant, that it is come through the World. 2. What reasons there were furthering it. For the first: We must not understand every hamlet, Town-ship, much lesse every Creature in the world, but the most principall parts by a Synechdoche are put for the whole; as we say, all the world doe thus or thus, when the most parts of it do the thing; and thus it might bee prooved by the acts and story how the Gospell was preached in all the quarters of the earth, yea in the most remote Northerne parts. Crescens in France, Thomas in Germany, as Sophro­nius writeth, Simon Zelotes in our Country, as Nice­phorus saith, Ioseph of Arimathea, as Gildas, yea Paul himselfe, as Theodoret and Sophronius witnesse.

The reasons of it may bee taken partly from the great aboundance of light which is in the Gospell a­bove the old Scriptures, they being as a Candle in a darke place, which could not cast its light farre, and therefore was bounded within one Nation: This being like the Sunne for cleerenesse, speading forth the beames of it more aboundantly, but in vaine the Sunne shineth to blind men: The principall cause therefore was in the abundance of the spirit powred forth upon the Resurrection of Christ.

The instrumentall causes. 1. The fidelity of those primitive Pastors. 2. The lively Communion of the primitive Christians, who did not hide their Candle under a Bushell, but did shine as lights to o­thers, and labour the Conversion one of another. See what Paul saith, 1 Thes. 1.8. of that people, From you sounded out the Word of the Lord, not onely in Macedonia and Achaia, but also in every place your faith toward God is spread abroad.

The promises fulfilled are seales to us that the rest shall be accomplished.

We may amplifie our unworthinesse, Vse 2 that which subdueth the World standeth still and getteth no ground with us; what with negligent Pastors, Christi­ans careles of all heavenly comfort, chiefely that we have grieved the spirit so with our unfruitfulnesse, that he doth not delight to joy in us.

That the Word of God is Effectuall, Obs. 3 it never want­eth His fruit where it commeth: Wherever God doth send it, Hee hath some fruit to gather to Himselfe, some whom He will make heires of Salvation. It was not the ordinance of God to send the Apostles onely to ring an empty sound of the Gospell,Ioh. 15.16 but to gather fruite which might abide to everlasting life. Eph. 4.8. God giveth Pastors and Teachers to gather the Saints, and to build His body. Though God doth send some as Esay speakes, for further hardning of a people, yet to some it is a sweete savour to God; Some in whom His Word shall bee fruitfull to salvation, whom He chiefely regardeth by it. The Word is compared to Snow and showers, which never fall in vaine.Esay 55.10, 11. As the raine commeth downe and the snow from heaven, and returneth not thither, but watereth the earth, [Page 26]and maketh it bring forth and bud, that it may give seed to the sower and bread to the Eater: So shall my Word be that goeth forth of my mouth, it shall not returne to Me voyd, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

Que. Now if it be asked what was this fruit?

Answ. It was the reclaiming men from Idolatry, ignorance, all sensuall lusts of ignorance, and bring­ing them to the living God, to saving knowledge, to the endeavour of true Holinesse. This Word is the Lords net to catch soules, the immortall seede that begetteth us to God, the arme of God to Sal­vation.

To comfort those that have the dispensation of the Word, Vse 1 it cannot be in vaine.

To make us all enter into our selves and see what the Word workes in us; for if not to life, it will bee effectuall to death:2 Cor. 2.15.16. For we are to God a sweete savour of Christ in them that are saved and in them that perish: For to the one we are the savour of death unto death, and to the other the savour of life unto life. Examine what power the Word hath had upon you for the killing the unfruitfull works of darkenesse, and the bringing forth the fruites of the spirit in you.

As it doth also in you] Marke how he doth apply and confirme the generall from their particular case. Obser. hence, Obs. 4 That it is good dealing with men to come home to their owne experience. Saint Paul frequently doth appeale to the knowledge, judgement and ex­perience of those hee dealeth with, know you not? judge you, &c. Men doe fruitfully apprehend and easily condescend to things thus convinced: Thus to instance in these points, Gods preventing us with [Page 27]His Word, the power of GOD's Word; what Chri­stian in his owne experience may not subscribe to the truth of them. This closing with our audit ours is a thing too much neglected.

Since the day ye heard of it] Observe hence, Obs. 5 That before we can have the fruit of the Word, we must heare the Word. A diligent care is no small blessing; no man can feele the strength of meat without taking downe; none shall finde the fruit of the Word with­out hearing it: Harvest without seed sowen shall as­soone bee seene, as true grace without the Word heard. This therefore, Prov. 2.3. is made a conditi­on, without which wee cannot come to wisdome, viz. to hearken with our eares unto her. True it is, that many that lend the eare of the body are not fruitfull, because, though this be something, yet it is not all: but though giving the eare is not enough to make us fruitfull; yet denying it, it shall alwayes be able to hold us under unfruitfulnesse.

This convinceth such as through pride thinke they can doe well enough without hearing, Vse 1 they can reade; what can the Preacher say that wee know not?

To stirre us up to heare. As a plant, Vse 2 if the roote should not sucke in moisture, could not be fruitfull: So if the soule doe not by the eare (for this is the passage) sucke in that heavenly dew, it will never be fruitfull.

Lastly, That not all hearing, no nor all knowing, Observ. but the true, that is, the inner, powerfull, affectionate know­ledge, is it which is fruitfull in us: The greatest Clerks are not alwayes men of greatest conscience; know­ledge and conscience are often divorced: the Divell [Page 28]knoweth more than we all: There is a double know­ledge; the one literal, when one conceiveth of things, but hath no feeling of them in himselfe, nor is not affected with them: now this knowledge doth not alter a man. There is another knowledge which is spirituall, lively, affecting the soule, this breedeth the fruits of true obedience, true desire of encrease, &c. To reade of the nature of Honey in a booke, leadeth a man into some conceit of it, but nothing affecteth him; but to taste an honey-combe, this maketh him know more freelingly, and desire to taste further: So it is in knowledge. Sapientia is sapida scientia, true knowledge is savoury knowledge, that relisheth in the soule.

It letteth us see our misery for the present, Vse 1 who have not the fruit of sanctification; for this is an in­fallible evidence, that wee never knew in truth the things of the Gospell; those that knew in truth were fruitfull: Thou therefore who hast not these spiri­tuall fruits, it is a sure signe that thou didst never know any thing truly; nay, it is fearfull for the time to come: for it is a shrewd token, GOD will never give thee true knowledge; If our Gospell be hid, it is hid to those that perish. 2 Cor. 4.3 If a Physitian commeth to a man sicke, and with all his art can doe him no good, it is a token the patient is desperate, even a dead man: So when the spirituall Physitian hath beene long with thee, and thou mend not, it is fearefull. I know men thinke, they know as well as the best, and can say as farre in a matter as another: But if thy know­ledge move thee not to obedience, it shall helpe thee to so many more stroakes, and prove thee a worse foole than the idiot that knoweth nothing.

MArke, hee bringeth in Epaphras, as through whom they had beene fruitfull; which teach­eth us: That such as are not graced with great titles, Obs. 1 their worke is not in vaine in the LORD. Epaphras was neither Apostle, nor Evangelist, nor yet the chiefe teacher of them: the Lord doth often choose such as are for outward circumstance foolish and weake ones; that whatsoever is wrought, may be ap­parantly perceived not to be theirs, but the worke of GOD in them. Hee knowes wee will easily dwell more in the man that speaketh, than on Him who fendeth, and the matter spoken; like as many gaze more on the casket when it is curious, than on the jewels within it: and men looke at Cuppes rarely wrought, admiring and commending them, so that they delay to drinke the liquor in them.

We must not be offended at want of carnall cir­cumstances in those who teach us; Vse 1 the foolishnesse of GOD is wiser than men.

We must not be dismayed, Vse 2 who are conscious to ourselves of such wants: not an armie, nor an host, it is the Spirit of our GOD which must worke every thing.

From the fact of the Apostle commending Epa­phras: That we must speake the best of all, Obs. 2 but especially of Ministers, though not outwardly glorious: Nay, the lesse glorious they are, we must put the more upon them; that their ministry through such good testi­mony [Page 30]might be more effectuall. As in the naturall body, the face hath no cover, the lesse honest parts have: So in the mysticall body. This is required in the ninth Commandement, to give good testimony and put honour one on another.

2 We must the rather commend others, because ordinarily they may neither praise, for that were pride; nor yet dispraise themselves, for that were folly.

3 It doth strengthen their hands in the worke of the ministery, and maketh them better regarded with their people. CHRIST Himselfe refused not Iohn's testimony in this regard; and Paul, lest he should run in vaine, did come to Peter, that he might have testi­moniall from him.

Now we must give them testimony.

• 1 So farre as we know, else wee should not say true.
• 2 Not to their face.
• 3 To some good end, as to glorifie GOD in winning authority to those we commend.

To teach us our duties, Vse 1 to credit and countenance all we can one another, especially faithfull Ministers. The Divell is very diligent to ply their disgrace: E­specially we must not so dishonour our owne Mini­sters, who are Fathers to us in the [...], as to thinke and speake basely of them.

The Apostle his fact convinceth such as will de­tract, Vse 2 speake by halfes, with buts and ifs: a good man but &c. yea, if they see a man downe the wind, will betray him with silence, dare not speake what truly they may on his behalfe.

THe doctrine of this Verse is to be gathered on a double ground:

• 1 As it is the relation of the Apostle to the Colos­sians.
• 2 As it sheweth the fact of Epaphras by the Colos­sians.

Now that the Apostle writeth to the Colossians such a good part of Epaphras, as might further en­crease their affection to him; it doth teach us: That we are to speake such things of man to man, as may tye them more neerely in love one to another. We must not like envious men, sow tares of discord, and whisper such things as may set them further and further out, like as whisperers and back-biters who will speake this and this, if you will keepe their counsell, which tendeth onely to make debate. But let us wisely re­port such things which may heale and conglutinate the bond of love, somewhat loosed. Blessed are the Peace makers.

For Epaphras his fact: 1. We must consider him as communing with the Apostle. 2. As affected to­ward the Colossians, of whom he speaketh. Marke from the matter which the holy apostle, and he, a faithfull Minister, entreat of;Observ. What intelligence and newes are the fittest for Ministers to speake and heare of, viz. How it fares with the soules of the faithfull, what grace of GOD is in them: How they walke this way: looke into Paul's communication, and the Brethrens that came from the Churches, with him; all is about [Page 32]this point. We see how in Princes, as in our Kings, you have Embassadours from all States sometime, France, Venice, Low-countries, &c. and there are po­litike relations of strength, wealth, civill deliberati­ons and occurrances in Kingdomes: So Paul, a great overseer in the Church, had his intelligence, as his care was over them all, so from them all, but the matter altogether spirituall: what oppositions a­gainst the Gospell; what successe, how the Churches walked, &c. Happie overseers that lye in the wind onely for this newes.

As Epaphras doth make good report of grace in his people, Obs. 2 viz. their love; his example is our instru­ction, That we are to tell what good things GOD wor­keth in our people. It is GOD's glory, when His gifts are confessed, it is their encouragement. It is a fruit of our love, and evidence to them, that we give them good allowance. Parents delight to speake of their childrens good qualities: So Ghostly Fathers.

Lastly, marke how he beareth the witnesse of love in the Spirit, that is, spirituall, inner hearty love; whose example teacheth us, Obs. 3 That our love must bee heartie and unfained. Saint Paul, Rom. 12.13. requi­reth that love be without dissimulation. So Saint Peter, Love with a pure heart. Saint Iohn, Love not in word and shew, but in deed and truth. And such love was in Paul and other Saints: they had desires one to an­other, even from the heart-roots. The effects are more common, but the affection of love is exceeding rare. We must chiefly labour for this: GOD is a Spirit, and he loveth the spirit in our workes. Againe, the affection of love is proper to the Saints; the worke others may doe likewise.

To lay our selves to them, Vse 1 and bewaile our key­cold counterfeit times, our age wherein lust and selfe-love have devoured Love.

For exhortation; Vse 2 the LORD thaw our frozen soules, kindling and keeping in them this holy fire, which may make us affectionate to Him, and one to another, He who is love it selfe, effect it. What is our love, but formality and externall complement? doing one good turne for another, bidding to meat such as reinvite us. Loving not so much our friends, as our selves in them; a copie of the countenance with­out hearty affection. But what is this but a gilded pot­sheard (as Salomon saith) a golden glister without, there being nothing within of any worth?

I Told you in the third Verse, how the Apostle pro­poundeth his fact of Thanksgiving and Prayer, di­gressing hitherto as matter did occasion. Now hee returneth to expound and open to them the forme and summe of them; the order inverted, first of his Prayer, which was last mentioned in the third Verse, then of his Thanksgiving. His Prayer to the twelfth Verse. His Thanksgiving with the occasionall opening of a head of doctrine, to the eighth Verse of the second Chapter. In the Prayer these points lye in order.

• 1 The occasion, For this cause.
• [Page 34]2 The Persons, the Apostle with other, Wee.
• 3 The time, From the first heare say of it.

The manner in two points:

• 1 Vncessantly, not ceasing.
• 2 Fervently, which is infolded in this double word, We pray, we desire.

Lastly, here is the matter of his Prayer, which re­specteth them either as they were to doe GOD's will, or to endure his pleasure.

• For the first, The grounds of obedience.
• The obedience it selfe.
• The fruit of it.

For the first, The grounds of obedience, are: 1. The gift of knowledge, that they might know the will of GOD fully. 2. Gifts or graces practicall, with wis­dome and spirituall understanding. The obedience it selfe followeth, first set downe in generall, That they might walke worthy the LORD: Secondly, opened by two particulars, pleasing Him, fruitfully; the fruit of this obedience, is a growing up into more familiar ac­quaintance with, or knowledge of GOD. Now as they were to endure many things, he wisheth them a convenient grace in this regard:

• 1 Setting downe the grace it selfe, That they might be strengthened with all might.
• 2 The fountaine, GOD's glorious power.
• 3 The End, which is double: as trials some­time are strong and long; so against the one wee must have Patience, against the o­ther long sufferance, accompanied with joy­fulnesse.

Thus is the Prayer.

The thing that needeth explication most, is in those [Page 35]words, with wisdome and spirituall understanding. This Greeke word [...], as cockmah in the Hebrew, to which it answereth, hath a double acception: Sometime it noteth out the knowledge of hidden heavenly things, thus it is expounded, Prov. 30.3. one end of the verse doth interpret the other, wisdome in the beginning is construed by the knowledge of holy things in the end. So in 1 Cor. 2.6. We speake wisdome amongst the perfect, that is, points of hidden knowledge, the great myste­ry of CHRIST; and thus onely prophane Authors take it, as Aristotle, Tully.

2 This word Wisdome, is put for that practicall vertue, which doth deliberate about, and move us to doe things behoofefull, commandeth and ordereth actions: And the Septuagint use this word [...], for the same which the Philosophers signifie onely by [...]. Now in this place it is thus to be taken: for it cannot be put for the theory of GOD's will, because it is annexed as a different thing from that which wee expressely asked in the words before. Againe, in the third Chapter, Col. 3.1 [...]. Wisdome seemeth to be that which ma­keth a man teach and admonish himselfe, and so bring into act that which hee knoweth out of the Word. Now if you ask what it differeth from understanding; and how spiritual understanding differeth from know­ledge? To the first, Wisdome maketh us put the thing in execution: Spirituall understanding doth perceive and judge aright of that which Wisdome consulteth on, and executeth: And this differeth from know­ledge, because this as Wisdome is about matter of fact gotten by experience, wheras Knowledge conceiveth onely things in themselves, not considering of them as they are here, and now performed.

Now for the doctrines from the ninth Verse.

First in generall, the Apostles example doth teach; That Ministers must not onely teach and admonish, Observ. but pray for their people. 1 Sam. 12.23. GOD forbid that I should cease to pray for you. Moses, Aaron, and Samuel were thus stiled, such as called on His Name: the Priest was as well to offer up incense, and blesse in the Name of the Lord, as to slay the sacrifice. Againe, all our watering and planting is nothing without GOD's increase; which how can we looke for, if we will not aske it? Spare to speake, and spare to speed. Moses Prayer did more against the Amalekites, than all Israels weapons.

Such therefore as bow not their knees to GOD in secret for their people, Vse neglect their dutie; yet some are so unacquainted with this exercise, that out of their books they cannot say two lines; it may be said of them, The Priest hath forgot his Prayers.

We must be admonished of our duty: 2 The occasi­on was handled above. And thus much from this that the Apostle saith; We Pray.

From the time, Observ. marke, wee must not delay going to GOD when occasion is offered; that precept every where pray: [...], is thus fitly construed, Pray in every opportunitie; let it not slip thee: It is good taking the season in every thing, striking while the iron is hot, for time and tide stay not: from that day he heard; he did take the occasion of devout remembring them to God. Delay is here alwayes dangerous. For at the first com­ming of occasions, we are affected with them; but if we work not with this motion, like as fire not blowed nor fed with fewell, it goeth out. Againe, wisdome biddeth us redeeme the opportunitie. Eph. 5. [...]5. [...]6.

Here therefore men are to be taxed, Vse who put off [Page 37]and quench the spirit, whose modò & modò non habet modum, who are ever in purpose, never in performance, who cry yet a little sleepe, a little folding the hands, sleep over their spirituall harvest.

We must from his example be exhorted, 2 for as hee followed CHRIST, so farre forth wee must follow him.

Marke thirdly, that he prayeth uncessantly; Observ. which teacheth us, how we must persevere in Prayer: not like them who a day or two will begin this duty, and then lay it by all the quarter: the Apostle biddeth every one of us persevere in prayer for the Saints; Eph. 6.18. not that we must keepe houres stinted, as if those houres passe us, we must not pray that day, or like the Euchites never cease pattering; but we must daily, at fittest seasons take up this duty. This not ceasing, speedeth with GOD, giveth Him no rest, out-wrastleth Him: this CHRIST by a double Parable calleth us to; one of the widdow: Luke 18.3, 4. Luke 11.5. the other of the friend in the night-time im­portuning his friend. For GOD doth often delay, to see if we will follow Him, and not give Him over.

Those then who are set downe with fainting hands, Vse letting fall their prayers, must be stirred up to hold out uncessantly by this example. Delayes should not hinder us from hoping well. That seed that lyeth longest in the earth, riseth higher than any other: So that prayer groweth to the most glorious issue, which GOD seemeth long to bury in forgetfulnesse.

From this that hee doth not pray howsoever, Obs. 4 but with an hearty desire: Marke here, That our prayers must bee fervent: Hee doth not continue a forme of words without affection; for it is not vox, but votum, that soundeth in GOD's eare;I [...]. [...].16. The prayer of the righ­teous [Page 38]availeth much, if it be fervent. Our SAVIOUR doth reach, that these onely speed, these fervent prayers, by that trebled phrase, Aske, Seeke, Knocke, all importing the same matter, heartie calling on GOD. If one aske us a thing, but being indifferent, doth rather to prove us, than that hee careth; when we discerne it, we hold our owne. So GOD &c.

To rebuke luke-warme devotion; Vse 1 nay, our frozen prayers, when the heart hath no desire in it after that the mouth speaketh.

To stirre us up in this dutie: Vse 2 Now the mother of desire, is spirituall Poverty, from sight of our wants, weaknesses, perills, &c.

From the Matter in generall, he wisheth their pro­ceeding in grace, obedience, and patience. Observe hence,Observ. What things wee are to wish those that are cal­led, even these here named: The Apostle knew how many begunne in the spirit, but ended in the flesh; hee knew that if they did not gather, they would scat­ter. He well perceived how busie Satan would bee to steale this grace out of their hearts. For as theeves watch them that have treasure and great charge about them, letting penniles travellers alone: So doth Sa­tan, he is busie to rob those whom GOD hath trusted with His graces.

NOw followeth the obedience it selfe, set out by the practice of it that he prayeth for. 1. In ge­nerall. 2. More particular. In generall, it is to walke worthy of the Lord; what this is may be understood by comparing it with like places. Ephes. 4.1. Worthy of the vocation whereunto yee are called. Phil. 1.27. As it becommeth the Gospell. 1 Thes. 2.12. Worthy of God, who hath called you to His Kingdome and glory. To walke worthy of the Lord then, is to live and behave our selves as becommeth those to whom God hath vouchsafed so great mercy, that passing by thousands and ten thousands, for deserts all as good, and in out­ward respects many of them better than they, Hee hath of His meere grace and free love in CHRIST, chosen and called them out of the World, to be par­takers of Eternall life and glory with Him; and for this cause hath caused His Gospell to be preached unto them, and by His spirit hath made it effectuall in them: we must therefore seriously consider (1) the dignity of our calling, (2) the excellency of the Gospell where­by we are called, (3) the kingdome of Glory whereto wee are called (4) and our most Holy and glorious Lord God, by whom we are called, and accordingly with due regard of all these things, carry our selves in this present world: let others then live as they list, walke in sinne, and wallow in filthinesse, such a course may sort with their condition; but for us, we are by the grace of God of another dignity, of an higher and [Page 40]more holy calling, and such as waite for a Kingdome prepared for us, even an Eternall Kingdome in the heavens: This walking worthy of the Lord, he ex­presseth by the end that it respecteth and aimeth at, namely a pleasing of Him in all things, or a full and en­tire pleasing of Him. If then we will walke worthy of the Lord, we must study to please Him, and to give Him contentment in all things, not accounting of pleasing any man, yea or al men, with displeasing him. 1 Cor. 4.3. And good cause, for life and death de­pend on Him, He hath power to save and destroy; yea He hath done such great things for our soules alrea­dy, and assured us of so great glory hereafter, that we are the most unthankefull and impious Creatures that ever breathed (our selves being judges) if wee study not to please Him in all things. Wherefore let others addict and give themselves over, dedicate devote and consecrate themselves to serve and please, to bow and becke, to kneele and crowch, and in all points to observe this or that great man on whom they depend, by whom they live, from whom they expect their advancement and rising in the world; let us study and strive how we may please the Lord our GOD. He is to us in stead of all, yea all inall.

Here Observe, That this pleasing of GOD must bee in all things, Obs. or it must bee whole and universall, for hee that seeketh not to please Him in all things, seeketh not to please Him in any thing; and hee that laboureth not to give Him an universall content­ment, laboureth not to give Him any at all, according to that of Saint Iames, Sam. 2.10. Whosoever shall Keepe the whole Law and yet offend in one point, is guilty of all; for the same God hath commanded all; as well that Hee [Page 41]leaveth undone, as that Hee doeth; and therefore if out of conscience toward God, hee hath care of doing any, he would have conscience of doing all.

Which serveth notably to convince those who re­forming and conforming themselves to the will of God, as they would have it thought in many things, Vse yet retaine some speciall beloved sinnes, whereby they plainely shew that their reformation in other things is but counterfeit, as being for some by-re­spects of their profit or estimation, or such like.

Having thus set forth this pleasing of God in gene­rall, he expresseth it after in two particulars.

For the bringing forth of fruite, being an expres­sing of our duty to please God, specially in an outward manner before God and Men, may bee called not un­fitly one particular of pleasing God. Observe Hence,Obs. We must be fruitfull in good workes, as Trees and plants are fruitfull in their kindes (for from thence is this speech taken) for being planted by Gods owne hand, in His own Orchard or Garden, yea in His owne house,Psa 92.14 being also kept and dressed by Him, as our Husband­man, Ioh. 15.3. Esa. 27.3. Ioh. 15.3. being watched over night and day, and watered every moment; finally being branches of CHRIST the true vine, from whom by the vertue of His spirit, we receive sappe and juice, good reason wee should be fruitfull; and if not, we shall bee surely cut downe and cast into the fire. Mat. 3.10. Ioh. 15.6. Luk. 13.7. For who among us would en­dure an unfruitfull Tree in his Garden? who would not say with indignation, Cut it downe why cumbreth it the ground? If that were rooted up, I might have an­other planted in the place of it, that might bring me [Page 42]forth good fruite. When the wicked see us grow livelesse, powerlesse, sapplesse, they say, what matter is in them and in their profession? It is a shame, that they should say, I had rather live with any, deale with any, have a promise from any than from a Pro­fessor.

Their condition is incurable: Reason. when the Carpenter hath cut and hewen, and sees it will not fit his turne, ther's no remedy but it must be cast into the fire. My spirit shall not alwayes strive with man. Gen. 6.3. Esay 5. GOD calls a counsell; What shall I doe with my Vinyard? A hedge Lord will do it good; send them prosperity and security, that they have had; A winepresse Lord will doe them good, that they have had; afflictions will not worke upon them. When no plaister will cure the Legge, it must bee cut off; when the Gospell will doe thee no good, nothing can do thee good.

See the ground and cause of all our evils; Vse wee im­pute them to the malice, power or improvidence of men; No, no, thy barren heart is the cause of all. 1 Cor. 11. For this cause many are weake, and many sicke and many sleepe; as if hee should say, you blame the ayre, you say such a distemper was the cause: no, no, it was your unprofitable comming to the Sacrament, that hath brought this plague upon you. Our un­profitablenesse is the cause why the Lord is still hack­ing at the Tree of England. How many great Fa­milies are perished, and yet by no ill husbandry or great improvidence; no, no, they 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 [Page 43]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 [Page 44]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 [Page 45]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.

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 [Page 46]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 [Page 47]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 [Page 48]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; [Page 49]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 [Page 50]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 [Page 52]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.

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 [Page 55]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 it more that we are reconciled to GOD already, than that we shall have full salvation in due time; If we are reconciled to GOD by the death of His Sonne, which is the greater;Ro. 5.1 [...]. much more shall we be sa­ved by His life, which is the lesser. To pardon a tray­tour when he is enemy-like affected to us, and take him to favour, is more than when he is a friend, to give him a preferment.

To beget and bring forth a son, Vse is more than when now it is, to nurse it to full stature. Wee must stirre up our selves to praise GOD in our precious blessing: we are ashamed to take common kindnesse from men, but we will returne them a thousand thanks: yet who almost heartily praiseth GOD for these spirituall bles­sings which passe understanding? Our plough would speed the better though we should not beg so much, if we were more in thanksgiving; up goeth thanksgiving, downe comes blessings.

That we by nature are unfit for GOD's Kingdome: Obs. 2 So our SAVIOUR saith, Vnlesse we be borne anew, Ioh. 3. [...] we cannot enter into GOD's Kingdome. What disposition [Page 56]can be in such, as are the children and thralls of the Devill, to be the sons and heires of GOD? No there is nothing in us but enmity against God, Rom. 8.7. The wisdome of the flesh is enmitie against God; and in the one and twentieth Verse of this Chapter: now who can make me owner of that which I am not, nor can­not be willing with? We see in outward affaires, an out-landish man, a forreiner, cannot have inheritance in our Land untill he be naturalized: the son of a tray­tour, whose lands are confiscate, cannot inherit them as before, till his bloud be restored: So it is with us, wee are all strangers by nature to God and heaven where Hee dwelleth, wee are a tainted bloud, rebels from the wombe; and therefore till God doe restore us and make us fit, wee cannot have part in this hea­venly inheritance; we love our hell as well as if there were no other heaven;Ezek. 16. we are such as have an Amo­rite to our father, an Hittite to our mother, such as lye weltering in our bloud. It is the worke of God alone that must prepare and fit us for this blessed inheritance, all our sufficiencie is of God, 2 Cor. 3.5 we are not able to thinke a thought this day. No man can beget himselfe, and therefore what man can fit himselfe for the heavenly estate? none but the Father of spirits can effect this matter: he that only can draw us, changing our wils, who can purge us, beautifie us, adopt us, &c. he hath begotten us to this inheritance.

Which letteth us see Gods exceeding grace to us: Vse if there had beene an aptnesse in us, as in those children which were trained up to minister before the King, his love had not beene so great; but when there is no­thing but indisposition, and withall utter unwilling­nesse, ready to put His grace from us, to set light by, [Page 57]and scorne this heavenly birth-right, as Esau did his earthly, that then he should look lovingly toward us, and allure our hearts to Himselfe, make us sons and daughters, who can sound the depth of this love? Sup­pose a King should take some youth up by the high­way, all in ragges, ill-favoured, ignorant of all liberall education, ill mannered, such a one as loved a rogue­ing humor more than a kingdome; were it not strange love in him that should fit such a one, win his good will, and proclaime him heire apparant to the crown? So stands the matter betwixt GOD and us.

This serveth to humble us and make us walke mo­destly, Vse 2 with an holy blush, seeking to please our GOD. Away with all kinde of merit, as well of congruitie, as of condignity. What disposition hath darknesse to light, that have we to grace and salvation.

3 That you may further see His love, and what cause we have to give thankes; marke what it is Hee putteth upon us, Verse 17. an inheri­tance.

Observe then, Obs. 3 That as GOD's manner of taking us up, so the matter he taketh us unto, must move us to blesse Him: The Lawyers know that the title of inheritance is the greatest title: to give a stocke of money to one is much, to bestow an office, to let to farme rich things upon easie rent; all are beneficiall, good estates; but to make one my heire, this is farre greater: this made Saint Peter so breake forth, Blessed be GOD the Fa­ther, 1 Pet. 1.3. who hath begotten us to an inheritance immortall, undefiled, that fadeth not away: From whence it may be further amplified; for if one were made an heire of some three halfe peny possession, the benefit were not much to be stood on; but to such an inheritance as [Page 58]there is described, who can utter this mercy? Looke at men on earth, can they doe greater displeasure that to dis-inherit their children? Can they shew any fur­ther love than to write this or that man the heire of all their estates? It is so with God; what greater love than this can Hee shew, than to make us heires unto Him?

The use of this is to stirre us up to al thankfulnesse, Vse 1 dutie, yea, spirituall joy. Looke at children whose parents have great matters to leave them; if they be good children, what duty will they shew? how obse­quious will they be? how glad to serve their earthly parents, yea, how jocond will they be? for though they be kept low now, they know they shall have faire patrimonies: Thus should we be affected toward GOD; yea, much more should we joy in these hea­venly possessions.

We must labour to looke into this our inheritance; Vse 2 for if a man have any matter of estate in the world, he will be sure to prie into the worth of it, to looke upon the severalls, to improve it, and make the most of it, he will lose nothing for the knowing; thus we should doe in the heavenly riches: But alas, it is as nothing to us, because we are ignorant of these things, and wil not beg the spirit of illumination, which might teach us to know the things bestowed upon us. And as men that know not the worth of their heavenly things, do make cheape and eafie peny worths, passing away rich things for matters of nothing: So we do even through ignorance like Esau, for a little sinfull delight, forgoe our inheritance.

This comforteth the Saints; Vse 3 who though they count themselves poore, yet they are rich, heires of a Kingdome.

It might be marked that he saith; Obs. 4 To take part: it teacheth: That every Saint hath but a childes part. GOD giveth not as men, all to one, the rest have nothing; but he giveth every one a severall part, as Hee seeth meet. Some have greater, some have lesse, though all shall be blessed, not knowing lacke of any good thing in that they possesse, nor envying any thing they see in others, and have not: in the principall all are equall, though in the accessory of degrees, it shall be otherwise. We inherit partly Re, partly Spe. This inheritance is a glorious life or condition, which to all the heires of it, is here begun; in the Resurrection is perfected. That which is begun is the life of grace, which is given us from CHRIST our Head from what time wee truely beleeve on Him, with so much right in the creature, as maketh for GOD's glory and our soules health. Now for the perfection of glory and Lordship over all the creatures, this in some sort we have, in other regard we have not. First in our Head we are seised of this; CHRIST GOD and man, our Head, as man is in heaven infinitely glori­ous, Lord over all the creatures. Secondly, we have this presently in regard of right to it, though we have not right in it, as an heire in nonage, ward to the King, he hath presently right to all his lands; though till one and twenty they come not into his hand: So wee have right presently to the whole state which is given us, though we shall not come to it till the com­ming of CHRIST. Glory is here begun, though perfected hereafter. And truly so it is: we are the sons of GOD, though it appeare not what we shall be, 1 Ioh. 3.1. whom GOD hath justified those He hath glorified, Rom. 8. that is, hath given them the first fruits of the Spirit [Page 60]of glory in their sanctification. Even as parents doe sometime trust their children while they yet live, with some pensions, stockes of money, as part of their pa­trimony, trying how they will husband it, and reser­ving their full inheritance to be given hereafter: whe­ther we looke at the title or state of our inheritance, in part we have it: the Spirit of Sons is sent into our hearts, the title of children confirmed to us. What is it to have the inheritance of a Baron? But to have the title with the lands, this should more comfort us; we love in earthly things to have something downe in hand. Thirdly, we have the things themselves pre­sent to our faith, which is the evidence of things not seene.

With the Saints] Observe hence,Observ. Who they are that are inherit ours in this glorious inheritance, Saints. If you aske me why we have this inheritance, I will tell you: it is GOD's free gift for CHRIST His sake, the naturall Son and Heire, on whom we beleeve. But if you aske not why wee have, but who shall have, then I tell you the holy man onely. Looke Act. 20. 32.Matth. 5. and Act. 26.18.1 Thess. 1.10. No uncleane thing shall enter into GOD's kingdome: The Pure in heart shall see GOD. Will a wise man leave his estate to one whom hee seeth to be of lewd qualities? Shall GOD part these heavenly riches to prophane mis­creants, covetous earth-wormes? No.

Againe this inheritance is called a Crowne of righte­ousnesse: though it be not deserved by our righteous­nesse, yet it is a recompence which GOD of grace gi­veth to righteousnesse onely.

Wherefore this putteth in a caution against all those that are children of this world, Vse 1 not holy like [Page 61]their heavenly Father, but loving covetousnesse, lusts, pride, &c. Doe you looke for an inheritance? Will a man give a childes part from amongst his wife and children to base broods of some harlot, or of his sworne enemie? Shall GOD give you inheritance with his children who have amity and are the brood of the world, an old adulteresse? Yee that doe live in these sinnes which are the works of the Divell, and therefore are his children, and here mock Saints, that walke after their lusts; may see that they shall have no place but in utter darknesse with the Divell and his Angels.

It is added, in light] Marke,Obs. What for substance and nature our inheritance is, it is light. For if I should speak thus to one of my children, you shall be heires with my other children in my money, goods, lands, &c. I expresse the matter of my substance in which hee should be coheire with the rest. Earthly men leave earthly substance: But our God is a Spirit, the true light, dwelling in that light to which there is no accesse: like as himselfe is, like is the matter of his inheritance; it is light. We by nature are in darknesse and the sha­dow of death, (as we shall speake in the next Verse.) God doth make us all manner of light in Himselfe, doth give us our parts, even while we live here, 1 Pet. 2.9. in a marvellous light. Awake thou that sleepest,Eph. 5.8. and stand up from the dead, and CHRIST shall give thee light. What light are we in? Even in the light of Gods coun­tenance, which is as the Sunne to the world of spirits. We are in the light of knowledge, Yee are light in the Lord; In the light of holinesse, light of joy,1 Pet. 1. even joy of the Spirit, unspeakable and glorious. Object. But we cannot see this light. Answ. Not because it is not [Page 62]light, but because thy owle-like eyes are not able to looke against the brightnesse of it.

To moove us to thankefulnesse, Vse that wee should ever bee brought into such an happy estate. If one lay shut up in a dungeon, where hee could not see any light of Sun, Moone, or Starres, no nor have the light of a Candle allowed; how joyfull would hee bee, if hee should bee brought forth, and set at large to be­hold this Sunne, the heavens, the face of the earth, men walking and conversing on it? Oh then how should we rejoyce to be drawne forth of our spirituall darkenesse wherein wee lay, unable to get any saving fight of our God,He. 12.23. of our Christ the mediator, of Angels, ministring Spirits about us, of the spirits of just and holy men, in the heavens, of those blessed habitations and that blessed Citie whose maker is God?

It teacheth us, Vse 2 seeing we are in the light, that we must have care to walke honestly as in the day; in the night we care not how we goe, what we lie in, but when wee walke forth in the day amongst men, then wee would bee comely attyred.

THe order followeth in which God wrought the former benefit, set downe

• 1. From the state out of which wee were de­livered.
• 2. From the condition to which He brought us, of mercy.

For though this followeth in the text, yet it goeth before in Nature, and sheweth how God did make us meete; and therefore you have this first set downe, Acts 26.18. First in the coherence we see,Obs. That none living in the state of darkenesse, can be inheritors of Gods Kingdome. Till wee come from under the powers and Principalities which rule in darkenesse, we can­not bee heires unto God: for beside that wee cannot live thrall to the Divell and be heires to God at once, the matter (as I shewed) of our inheritance is light: Now how can a man bee altogether darkenesse, and yet have light at the same instant? these would make contradictions true at once. Could Ioseph have beene a Prisoner clad in his base apparrell, and yet have beene the second potentate in Pharaohs Kingdome? No, he was first brought out of prison; then the King caused his old garments to be layd aside, that change, even rich ones should bee given him: so doth GOD with us.

Which doth further assure the consciences of such as live in their naturall estate; Vse they have no part while thus they abide, in the heavenly inheritance.

From this, that these when now they were truely converted are sayd to bee brought out of the power of darkenesse; note, What is our estate by nature; Obs. wee are under the power of the Divell, the Prince of darke­nesse, and are in all kind of darkenesse; ye were once darke­nesse, saith Saint Paul to the Ephesians, Eph. 5. darkenesse of ignorance, none understandeth, none seeketh after God; darknesse of lusts and ungodlinesse,Tit. we by nature served lusts even as others; darkenesse of condition, GODs anger abideth on every one that doth not beleeve; O most dreadfull Cloud! yea His curse, and all kinde of [Page 64]misery doth threaten them. Temporall Princes, if men rebell treasonably against them; shut men up in darke dungeons, where they are denyed outward comforts, and live waiting their fearefull execution. God is a spirit, we have all rebelled against Him in the Loynes of our first Parents; we lie before him guilty from the wombe: God hath His spirituall darke­nesse, Hee giveth men into the hands of Sathan, His jaylor, Hee taketh away His spirituall light from them, letting the Divell hide them in chaines of ig­norance, lusts, fearefull expectation of judgement. I, but we feele no such thing. Object. Answer, It is because we are all darkenesse, and never saw nor heard, some of us, other; that maketh us thinke there is no such matter: those that are in hell wot there is no other heaven, (as wee say in the proverbe.) Our first pa­rents were lesse miserable then we in this regard; for they knew that the glorious light was gone from them, and that their soules were in all kinde of darke­nesse, because they had left that lightsome and bles­sed condition: but wee that never knew other, wee thinke there is no other. If men at forty yeares of judgement should be shut up in a darke dungeon, they could perfectly know what a comfortable world, what goodly heavens, what a fruitfull earth they were deprived of: Say they should get a Child in this dungeon, he could not tell further then hee were told, and so conceive by heare-say that there were such a matter: Suppose a child that never saw other should heare nothing, hee would verily thinke there were no other light, hee could not imagine other e­state or liberty then that which he had prooved from his birth upward: So it is with us, because wee are [Page 65]borne and bred up in Spirituall darkenesse, wee thinke there is no other light.

To shew how none but God can helpe us, Vse 1 to make us lament our miserable condition in which all of us lie by nature.

This also letteth us see the truth of the Doctrine, Vse 2 that none but God can make us fit for our inheritance; for who can pull us from the Prince of darkenesse, but God alone? the strong man will keepe his owne till a stronger come.

We must learne to lament and take to heart this mi­serable estate: Vse 3 if we lay in some darkesome prison loa­den with irons, as many as we could beare, committed to the custodie of some Cerberus-like keeper; how would wee lament our hard fortune? but to lie in such a condition wherein is no light of knowledge of GOD, loaden with chaines of darkenesse, hellish lusts of wrath, covetousnesse, pride, filthinesse, in the custo­dy of the Divell himselfe, this none bewaileth.

It must stirre us up to blesse GOD, Vse 4 who are freed from this estate: blessed be GOD who hath delivered us. O were wee close prisoners in some noy some ob­scure place, if one should come and set us free, would we not be glad and thankefull? why doe we not blesse God for this spirituall inlargement from the most woefull prison, the hardest keeper, most dolefull chaines and fetters that ever were felt by the sons of men?

Lastly; What is matter of much rejoycing and praise, Obs. even this, that GOD hath put us under the government of His CHRIST; this is a benefit of GOD every way. It is no small thing to live under the regiment of a gracious Prince in earth: yet the good wee reape by them is bodily. But what a blessing then is it to live a [Page 66]Subject in the Kingdome of IESUS CHRIST, who saveth from all evills, and giveth all good things tem­porall and eternall? if the King should take a Traytor out of the Tower, release him of his danger; it were a great favour and Princelike clemency: but to preferre him to a good place under Prince Charles, and to make him farre greater hopes then his present preferment, this were unspeakeable bounty: Thus it is with us; our gracious GOD hath not onely set us free from the darke holds wee were in, but hath preferred us to an happie condition for the present, and to most rich hopes for hereafter under His beloved Sonne. The men of GOD foreseeing this, it is strange to see how they provoked all the creatures, even things senselesse to ex­ultation. The Lord raigneth, Psa. 97.1. Psal 98.7. let the earth rejoyce; let the Searoare, let the floods clappe their hands; for the Lord is come to judge the earth; that is to reigne over us. The immunity from all feare of euills, the abundance of all good things in the Kingdome, cannot bee uttered. CHRIST is the Prince of true peace, Hee giveth His Subjects deliverance from the feare of all enemies, of sinne, death, hell; here is salvation: Hee is the Iudge, Lawgiver, the King that must save us. Esay 24.23. All enemies are subdued in this Kingdome: here is justice against oppressors both spirituall and corporall; here is store of all good things, spirituall graces, and corporall blessings so farre forth as is good for our salvation.

To provoke us in this consideration to bee more thankefull; Vse 1 earthly Princes, how glad are wee when GOD doth put us under them? wee welcome them with all solemnities of joy, wee shoote off ordnance, make bondfires, ring bells, cast our caps up, cannot [Page 67]stand upon any ground, such is our exultation; yea we blesse GOD for them, doe we not keepe holy dayes in thankefull remembrance to God for their Coronations, protections? and we doe well: they are our bucklers; our peace, and defence is from them; they cloath us with scarlet, and through them we enjoy many a plea­sant thing: they are the breath of our nostrels, and we know, that even the government of a tyrant is better then an Anarchy. But if for mans government 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 [Page 68]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.

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 [Page 70]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, [Page 71]that is, a sacrifice or surety for sinners, bearing all our sin, that we might be made Gods righteousnesse, righteous be­fore God in him. Againe this remission is a general never-revoked pardon, I will be mercifull to them and remember their sins no more.

Why doe we then still aske forgivenesse? Que.

We aske not every day to bee anew justified, Ans. but that the sense of this which our sinne doth weaken might bee renewed: the Copie of our Charter is not every day anew graunted, but exemplified onely. The Papists erre that make remission of sinne onely a release of some part of the punishment, and of sins before baptisme; leaving us to penance, to the treasury of satisfaction for our af­ter offences, as if we could have no new benefit by Christ His bloud; they derogate from that worthy Sacrifice, and abridge our royall Charter.

To shew us what cause we have to blesse God for this deare Sonne: Vse to shew us likewise this comfortable estate to which we are brought: If we were deepe in books, and had Sergeants feed every where upon bils and bonds to lay us up; Is it not a wofull condition? would not one be beholding and glad of him that would set him forth of debt and danger, that he needed not to feare the wolfe at his doore? How much more are we to thinke that God hath forgiven us all our debts, that CHRIST hath paid the uttermost farthing? Hence commeth all our boldnesse, whereas before we durst not shew our heads: now we say, it is God that justifieth, who shall condemne us? What can comfort a man which is ready to suffer, if not this, to see his pardon sealed him from the King?

Lastly, marke that he saith, in CHRIST wee have these things; which noteth not onely CHRIST His meriting and effectuall applying, but our being in Christ [Page 72]by faith, which is a necessary antecedent, before wee can have them applyed in us.Observ. Whence observe, That before we can have any of these blessings, which come from Christ, we must have Christ by faith. All benefits may be concei­ved as they are gotten by CHRIST, as they are applied in us, begun, continued, perfected. Now our redempti­on CHRIST hath begged or rather bought of His Fa­ther; yet wee are in our selves, as if there were no such matter till by Faith we come to be in Him. Suppose there were twentie traytours in the Tower lay condemned: Say againe, the Prince should yeeld his Father such satis­faction for some whom hee would save, wherewith the King his Father should be contented, and give him their pardon thereupon; here the thing is done betwixt the King and his Son, yet till the Prince send to them, write to the Keeper to deliver such and such to him, they are in the state they were in, and so continue: So it is with God, Christ and us: the redemption is all concluded be­twixt God and His beloved Son; yet till this is effectually made knowne to our hearts, so that they beleeve on this grace of CHRIST; we are as we were, in hold, in the feare of our condemnation; we are justified through the re­demption in CHRIST: but so that before it can be ap­plyed in us, wee must have faith in His bloud, being set forth unto us in the Word preached. Can wee have the strength of bread without eating bread? no more can we have any benefit by the bread of life without belee­ving on Him. In Christ by faith we have these things.

Wherefore rest not in your naturall conditions, Vse 1 come forth of your selves to CHRIST; get Him your own, even to dwell in your hearts by faith, and all is yours. We see Princes doe give pardons; but yet if men according to the forme will not sue out their pardons, and take them [Page 73]out of my Lord Keepers Court, they shall have no bene­fit by the Kings mercy, and most worthily; for they de­base the benefit; for we deeme that an ill benefit that is not worth the fetching: So you, if by faith and true re­pentance you doe not sue forth this free pardon of God; then woe be to your soules, you shall have no benefit by His mercy.

We that have our part in CHRIST, Vse 2 what cause have we to rejoyce, whom it hath pleased Him to ingraft into Himselfe? we can want nothing, being in Him, and He in us.

Thus much for the benefit.

NOw followeth the description of His Person, first compared to God; this His deare Son is said here to be the Image of the invisible God: still hee continueth to amplifie the greatnesse of this benefit for which hee so blessed God, that wee are got into the Kingdome of His Son, to be such a kingdome, whose King is not man only, but God blessed for ever with the Father and Spirit; who is Lord even by right of Creation, over all the creatures; who is head of His Church: to be of His Kingdome is matter worthy all thanksgiving: this is the scope.

See then, What is matter of Praise, Obs. that we have such an one to be our King and SAVIOUR, who is God with the Father. Thus much is laid downe in this spoken of this Sonne, that He is the Image of the invisible God: this phrase indeed is spoken sometime by man, as 1 Cor. 11.7. Man is the Image and glory of God; though there onely: for we [Page 74]are said to be made according to the image of God, not to be the Image of God: But we must understand these diverse­ly; when spoken of this deare, well beloved, proper, on­ly begotten Sonne, naturall Son; and when of us that are made sons by grace of adoption through faith on Him, Ioh. 1.12. He hath the selfe-same invisible God-head or divine nature with the Father: Wee have onely created qualities, which have some proportionable resemblance of Him. When I say Prince Charles hath the King his Fathers Image, I meane one thing; and when I take a shil­ling and say, this money hath the Kings Image on it; the one is a picture having some resemblance, the other is a naturall Image that hath the same substance. So Heb. 1.3. He is called the brightnesse of His glory, and the expresse Image of his Person. And besides, that it is cleare by plaine testimonies else-where, wee may convince it out of this Text; for He is so the Image of God, that He is no crea­ture, but the Creator of all creatures: this then is the matter of praise, that we are in such a Kingdome where­of not man, but God is King. Israel the type of us, they had Kings indeed, but all of them were flesh, served their times, and dyed: But our King is God, whose Throne is for ever; this the men of God fore-saw and rejoyced in, Thy God reigneth, O Sion, &c. And in truth this is altoge­ther it which doth so credit this kingdome of ours, this is all the glory of our Israel. Wee see in earthly King­domes the Persons and qualification of Princes is the chiefe grace and ornament of them: This doth augment the felicity of England, that God hath given us such a King so graced with mentall endowments; a great Potentate and most Christian King: if God had given us one, though of obscure parentage, it had beene a blessing, but much obscured even by this circumstance: So if that noble qua­lity [Page 75]of the person ruling hath this force in earthly States; what a thing is this, that we have one annointed over us, who is God over all? Now as this increaseth our happi­nesse, and is matter of thanksgiving; So it must augment in us all reverence and dutie, all holy confidence of obtai­ning good, of getting aid and deliverance against and out of all evils. We see the more excellent the gifts are, as the strength, wisdome of our King, the more awfully they are respected, the more obsequious we are to them, the more confidently we promise our selves all things under their regiment. Looke at Salomon: one part of wise­dome made feare fall on all Israel; see their subjection, though he taxed them heavily, yet none durst quitch a­gainst him: What shall we be to our God, who in his a­basement was greater than all Salomons? This shall suf­fice to have observed out of the scope.

Now for the words themselves;

• 1 For the opening of them.
• 2 The deductions or use of them.

(1) He is said to be an Image, but coessentiall with God the Father, whose Image he is. (2) He is: that is Christ. whole CHRIST, God and man is said to be this Image of the invisible GOD, and that not onely as invisible GOD with the Father, but as man visible. But this must bee warily understood: not that CHRIST man hath qualities of other nature than wee have, for more and lesse change not the kinde; but because the man is taken into personall union with God the Son: So that this man secundum Esse personale, is God. (3) It is to be marked, of what he is the Image; not of the personall difference in the Father, but of the invisible God-head, common to the Son with the Father: as the childe is the image of his parent, not in regard of the characteristicall property which his father and every one hath in singular [Page 76]to themselves, but in respect of the same substance and nature derived by generation from the Father (Look Heb. 1.3. Character Personae) and that derived by generation from the Father.

We may learne to see the reason of that truth which our Saviour uttereth to Philip; Vse 1 Philip, Hee that seeth mee, seeth the Father.

This teacheth us how wee must come into the know­ledge of God invisible, Vse 2 even by looking unto this visible Image of IESUS CHRIST our LORD. Cast thy eyes to that nature of thine; thou seest not onely where God is, but that which personally is God; if one had seene where the HOLY GHOST was, and a figure with which Hee did extraordinarily and temporarily testifie His presence, yet he should not have seene the HOLY GHOST, because the Dove was not so taken in one Per­son with the HOLY GHOST; but this humane na­ture is taken into fellowship of Person with GOD, and so is become GOD. He that seeth this or that body, hee seeth the man, though he seeth not the spirituall nature in man, because he seeth that visible nature, which is a part, and belongeth to the person of man: So, who so seeth this visible nature of God the Son, may be said to see God, though he see not the invisible Godhead, because he seeth the nature which is joyned in unity of Person with God. 2. By looking at the divine workes which this man wrought, we come to conceive of the God-head in this Person; as in His giving sight to the blinde, raising the dead, stilling the Sea, I come to see that He is Almighty, a quickening Spirit.

Setting before me that which He speaketh of Himselfe, Vse 3 as in a glasse, I see a reflected Image with the eye of my minde: (thus Moses by Faith saw the invisible God:) [Page 77]Considering such sentences, who commeth downe from heaven, but the Sonne of man which is in heaven? Ioh. 3. I see an omnipotent nature, I am the resurrection and the life. When He knew their thoughts, Lord thou knowest all things, who can subdue all things to Himselfe: In these and such like sentences let mee see the Image of an All-know­ing, Omnipotent, Life-giving Nature. Now thus see­ing CHRIST in regard of both Natures, I come to see the Father, who hath the selfe-same Nature, and the Spirit: for in this Sonne is the Father, and the Father in Him; in the Sonne and Father is the Spirit, and they in the Spirit.

This shewes us the grosse idolatry of the Papists, Vse 2 who looke at Images of wood and stone, at pictures of old men, leaving this lively Coessentiall Image that is pain­ted before us in the Gospell.

This is an introduction to us how wee may come to know the Father and Spirit; get CHRIST, Vse 3 know Him, and thou knowest all. The second Person onely is incarnate; but the three Persons are all made mani­fest in that flesh with which the second Person is cou­pled: For the selfe-same divine Nature of the second is the Nature of both the other also. We say of a childe, like his parent, Doe you see this boy? you see his father, he resembles him up and downe: But if thou seest this Sonne, then thou feest the Father and Spirit, for they are in Him: as if wee could suppose three Persons, all sub­sisting in one onely soule and body; he that should see the one, should see the other; for the same soule and body which one hath, the other two have also. Now follow­eth his description in regard of that respect He hath to the Creature, set downe in this Verse. Hee is the first begot­ten of every creature: Secondly, Hee is proved both to [Page 78]be the Coessentiall Image of God, and first begotten of the Creature by three arguments:

• 1 His creating all Creatures.
• 2 His antiquity and being before all Creatures.
• 3 His susteining all Creatures.

But these words are doubtfull. Two principall con­structions are these: the one, that these words note Christs eternity, begotten before all Creatures, of the Father, by eternall generation. Secondly, these words may signifie Him to be Heire of the Creatures, the Lord of them, by a metonymie of the subject for the adjunct, the right of inheritance and dominion belonging by God's Law to the first begotten: and this I take to be the true meaning, for these reasons. 1. CHRIST's eternall existence before all Creatures, is laid downe in the next Verse save one, in plaine words. 2. The Holy Ghost construeth this being the first begotten, as having this annexed, the preemi­nence over other. 3. Hebr. 1.2. Hee is said to be made heire of all things, and this followeth; For by Him all things were created, as a reason both of His being the naturall Son of God, with God, and true Heire; as here the same words are set downe to prove Him the Essentiall Image or natu­rall Sonne, and the first begotten, that He is Heire or Lord of all the Creatures.

Marke for explication, 2 how that He is said the first be­gotten of all the Creatures; Israel God calleth His first begot­ten; sending to Pharaoh to dismisse Israel His Primogeni­tum: So Hebr. 12.33. all the elect are called the first be­gotten; but this is spoken of them in comparison of the inferiour creatures and rest of mankinde onely. 2. By participation from the first begotten, who is the native Heire, and for distinction is here called the first begotten, or Lord of the whole Creature.

The thing then to be marked, is;Obs. What a wonderfull be­nefit this is, that we are made subjects to such a King; who is the Lord of all the Creatures: what can we want that are under Him who is the Heire of all things? What can hurt us, who are His subjects that is Lord of all the Crea­tures? We see this doth greatly make for the subjects fe­licity, the ample Provinces that are subject unto them: It was a circumstance that made much to the dignity of Salomon's Kingdome, that he should reigne from Sea to Sea: But what is this to our King, who is Lord and Heire of all the Creatures in heaven and earth, seene and un­seene? All power is given mee in heaven and earth, saith CHRIST; God hath set CHRIST in the heavens above all Principalities and Power that is named in this world, or that which is to come. Wee must make use of this.

And first learne to be thankfull to God, glad of it; Vse 1 we have cause to be glad that we have a King set over us, who is Lord of all the Creatures in heaven, earth, and hell.

This maketh much for our incouragement who are CHRIST's true subjects, that our King is the Mighty, Vse 2 having all the Creatures at command. Men that came under Alexanders protection, when now he was Monarch of the whole world, how safe did they thinke themselves? who could hurt them, that had such a Protectour? Hence it is that lesser States thinke themselves secure when they have gotten some mightie Potentate, such as his Majesty, to undertake their Protection: But how safe are we that keepe close by faith to our Lord Iesus, who is the first be­gotten, even the Lord and Heire of al the Creature, strong by Sea, strong by Land, glorious in Heaven, dreadfull to the powers of darknesse? So it assureth us wee shall want nothing.

This sheweth us whence we derive our title and estates which we have in the Creatures, Vse 3 I meane our estate of in­heritance: for it is from Him that is the Lord of all. Sup­pose the King had the selfe-same title in all his Countries which he hath in his Crowne-lands, no man could justly hold or lay claime to any thing further than hee could shew right from the Princes grant, demise, &c. or prove himselfe an heire to the King. So it is with us; first all property is in God of all things, they are His owne, Hee may doe with them at His pleasure. 2. God the Father doth give to His naturall Son, made manifest in the flesh, all the Creatures, making Him Lord, and giving Him all judgement in heaven and earth, under Himselfe. 3. CHRIST the naturall Sonne and Lord doth take some out of mankinde as brethren to Himselfe, and gi­veth them state of inheritance, as who by faith on Him are become joynt heires with Him: To others He giveth of His Creatures, partly to testifie His patience and cle­mencie; as the King giveth allowance to traytors in the Tower, till they are to be brought to execution. 2. As a temporary reward of some temporary service in them, hee maketh them a grant of some portion of His crea­tures: the world therefore hath title both in jure fori, and jure poli, to that they lawfully have; but by the title of inheritance, the Saints hold only.

This doth shew us how we should seeke to please our King: Vse 4 we see the children of the world wise in their ge­neration, they labour to commend themselves to such as are above, able to advance them, and bestow temporall and spirituall dignities upon them: but who seeketh to please this King, this Priest who hath all promotions in His gift? The Lord give us wisdome, we misse not the right doore, we bring not our griest to a wrong mill.

Lastly, hence the consciences of such may be shaken, Vse 5 who walke disobeying and provoking this great Lord. A fearefull thing to lift up hand against a King; yet one might doe it, and flying forth of his dominions recover safety: But whither wilt thou fly that disobeyest Christ? all the Creatures will attach thee, and arrest thee of high treason; for they are at His becke, He is the Lord of them.

NOw he commeth to proove Christ both GOD and LORD, and together openeth the ground of this His Title of inheritance to the Creature, thus: Hee that made all Creatures, is no Creature; but GOD blessed for ever is Lord of all Creatures: but by Christ all the Creatures were made: therefore He is GOD and most justly heire to all; who can lay so good a claime to them? 1. Then marke in generall from the coherence, Obs 1 That these Creatures we see doe give testimony to that invisible GOD whom we see not, these doe speake aloud, that He who hath Created them is God; for the worke doth argue a most Almighty and wise workeman: and it is made (Ier. 10.11.) the effect distinguishing all false Gods from the true; the Gods that have not made the heavens and the earth, are no Gods. If we should see faire buildings, excellently contrived, we would say they were excellent workemen that framed these: So seeing this world, the heavens, the earth with the furniture of them; we may well conclude, Hee could not bee without a divine power that built all [Page 82]these things.Iovis om­nia plena, praesen­tem (que) re­fert quae i­bet her [...]a deum. Againe these visible things have in them prints of the invisible things in God; His power, wisdom &c. is graven in them. For looke as the finest artisans, who make the most curious works, as watches, &c. They write their names in some part of them, that the making and the Author be discerned: So God hath written Him­selfe every where in His Creatures, that they might bee knowne for His workemanship, and He for the worke­man of them.

The use of this is, Vse that we should learne, in this frame we see, and in that world of intelligences spiritual natures, which we see not, to acknowledge him that hath framed the booke of the Creatures: though it be not so good as the Grammar of the Scripture which doth describe Him plainely, yet it is a good primmer for us to spell in.

That as He hence prooveth Him God, Obs. 2 so He sheweth what just Title He hath to the Lordship and inheritance of all the Creatures: It had beene enough if he be granted the onely begotten Sonne of the eternall Father, to proove Him heyre justly; but He that together with the Father created all the Creatures, as Christ did, Ioh. 1.3. Heb. 1.3. the case is cleere, Hee must needs be Lord of all: but if these were too weake, it might be strengthened with a third, even the redeeming of the Creatures, subjected to vanity through sinne; yea a fourth,Heb. 1.3. His bearing up of all with His mighty power.

Let us therefore give glory to Him, Vse even as in our na­ture, and say, thou art heyre of all the creatures, and thou art worthy.

This, for the coherence.

Now for the matter of this first reason, viz. His crea­ting all things is first set downe, then each part; the or­der inverted hath his amplification set downe in these [Page 83]words, by Him all things were created, expounded in the words following: And first, what those all things are, which are set downe by a double distribution; the one of the subject or place, the other of the property, in heaven and earth, all visible or invisible. 2. By a particular e­numeration of those spiritual creatures, which of al other might seeme to be exempted from the common law of creation; which point also soone after Valentinus and Basilides did contend for, viz. That these were not crea­ted but begotten of God. Now they are described from the ministeries in which God doth imploy them for the administring of this world to the good of his Church. 2. He repeateth the other, that by Christ all things were created; opening the manner of his working and adding the end; for [...] doth signifie that Christ was not a secondary instrument by whom the Father made all things, unworthy of Himselfe; but a formall worker of all the creatures, which is confirmed also, that He is made the finis reductionis, the end to which all the creature is reduced to Him, to His glory; whereas if He had beene to His Father as a hatchet is in the hand of a Carpenter, the end of the creature should not have beene to have served His glory.

1 Then we see,Observ. that Christ our King is the Creator of all things. Ioh. 1.3. All things were made by the Word, and without it nothing was made. Heb. 1.1. It is most cleere: for what ever the Father doth, He also doth worke; for the selfe same will is in all the Persons, that what one worketh the other must worke also.

Which consideration of CHRIST, Vse 1 doth serve first to strengthen our faith, and to let us see with what reason he calleth us to trust in Him. You beleeve on the Father, be­leeve also in Me: we doe beleeve many things which we [Page 84]see not, yea which we find much in disposition, making desperate in us: but here is a proppe of faith, we know whom we have beleeved, even the beloved Sonne; who though there bee no print appearing of them, is able to create them, He created these things of nothing: who, though we be indisposed to receive things we beleeve, yet this is no let to Him, who out of darkenesse and a confused Chaos, brought light, and this goodly harmony of all things. Therefore looke to CHRIST the Author and finisher of thy faith, stand thy ground, feare not, the Cre­ator of heaven and earth is He that hath spoken: lay it at His doore, and there rest thee; thou shalt find all Amen: as He hath promised, so He is able to performe: shall not He who hath made all the Hosts of the invisible Angels so bright in knowledge, so burning in love, so uncessant in action, shall not he be able to effect in thee that small mea­sure of Sanctification which Himselfe hath promised and thy heart desired? be confident in Him that is made of God thy Sanctifier.

This, Vse 2 that CHRIST is Creator of us, doth teach us our duties; even to offer our selves up unto Him: if He never had done any thing to redeeme us, yet we owe our selves unto Him, for that He is our Creator; how much more when that three fold cord commeth, His Re­demption by His bloud, and saving us by sending His spirit into our hearts? those that give us our lives as our Parents, we say, we owe them our lives: those that save out lives, as when we are ready to be executed, we hold our selves their bounden servants for ever. Christ the Father of eternity hath given thee thy life by creation, hath saved thee by redemption.

It letteth us see the decency of the order enacted in that great Councell of the Trinity, Vse 3 that the second Person [Page 85]should redeeme us; for what could be more fit then that He by whom we were made, by Him I say we should be restored?

That there is no creature whereof Christ is not the Creator; Obs 2 both high and low are the worke of His hand. It is in cor­respondence to that, He is the first begotten of all the Crea­ture, Lord of it: and reason good, for He was the Creator of all of it; and this must be understood with Saint Iohns limitation, by Him were made all things that were made; for defects of sin and penall evils, as death, &c. which are not matter poysonfull as serpents, but the destruction of things that have being; these are not made by God, but come from the suggestion of the Divell, the will of man falling sinfully from God the fountaine of life and well being. It doth not debase Gods glorious power to create small things; as we see, He caused Ionas his gourd to come up; but often setteth it forth, when all the strength of the creature cannot quicken a fly: And we see that in the lice the finger of God was acknowledged by them whom greater things did not convince. Yea it is need­full; for if any thing could have being without, it were God with Him.

We must sanctifie His name in all things, Vse 1 not with cruelty abusing, nor with disdaine rejecting any of the creatures; for they are all the workes of His hands: and as Salomon speaketh in another case, so we may truely say, he that despiseth or abuseth any creature, abuseth his Maker. Say our selves have made any thing, if any marre it, and unlawfully (otherwise then our mind standeth) useth it, doe we not hold it an injury? so will God hold Himselfe abused in such misusing His workeman­ship.

We must learne to consider of the least creatures, Vse 2 and [Page 86]looke into the natures of them; if a workeman doe make a fly finely in silke, we will view it, admire, commend it: and what new thing doth art invent, the sight whereof we will not rather pay for, then be without? yet for Gods creatures, we passe them over, as contemptible, that have things in them admirable: a Spider, an Ant, a little kinde of Mouse, the Holy Ghost setteth these as it were into the Pulpit to reade a Lecture to the wisest of us.

It followeth, that are in Heaven and that are in earth; visible and invisible: by heavens He meaneth not onely these aspectable ones which our eyes see, but those su­preame ones, where God, His Angels, and the spirits of the just abide. Obs. 3 Observe hence; How that God hath His places, Ministers attending about Him, unseene and unknowne too; many such things hath He, which the eye of man hath not seen, nor have not fully entered into mans heart. We that live farre remooved from that heavenly Court, we can know but little, and that by hearesay onely. Take some hamlet of poore subjects that live. North-ward, remote from the Court; what doe they know of Kings Mannor houses, of His Court at White-Hall, of the furniture of his roomes, the state of his attendance and service, the solemnities of his Triumphs, the manner of his going to the Parliament House? we that creepe here below, live in a remote place, occupied in meane affaires, we cannot imagine the glorious Majestie of that high Court, where our God, our Mediator, with the Angels and spirits of the just, display their glory. True it is, we that are truely faithfull, we are come a little neerer; for we are got into the Suburbs of this City, we are come nigher to God, in comparison of the world, nigher to our Mediator; we converse in heaven, we are adjoyned to the [Page 87]innumerable multitude of Angels and spirits of the just. But yet we have but the report, and so a sight by faith without evident view of these things.

These things must teach us first, Vse not to be like such who will beleeve no more then they see, and are halfe Sadduces; for Spirits and Angells, they thinke them fan­cies. O foole, doest thou see the wind, an elementary thing, yet too subtle for the eye to behold? doest thou see thy owne soule? and yet thou feelest it; yea when thou sleepest, ere-while it wakeneth and is in action: but the spirits of these men are incarnate, the things we see are no­thing to the things that are not as yet seene.

Wherefore in the second place, 2 this must stirre up our desire, further and further to peepe into these things within the vaile, and long for the sight of these things that yet are folded. By nature we have a desire of know­ledg, which maketh us long after newes; where the court is, &c. If one should open a piece of some rare workman­ship; we could not be quiet till we got the rest unfolded: yea this maketh some of better abilities, w^ch dwell in the utmost parts, that once in their lives they will goe up to London to see the City, Court, King, &c. How should this provoke us and checke us as sluggards, who care not to see further off, these most glorious workes of nature and grace, which our God hath begunne to unfold, that long not to see the City of GOD and our Prince His deare Sonne, and with Him to make our glorious a­boade?

To thinke of these invisible things about us, 3 must af­fect us with a sense of our blindnesse: our God is looking with a broad eye upon us: good Angels, armies of them about our bed; bad Angels, the starres not so thicke in the firmament over our heads, as they are hovering to [Page 88]spy their advantage: ô shall not we grieve that we cannot see them? should thy Father and all thy brethren stand by, wouldest thou not mourne to have so sicke a sight as could not discerne them? and art thou contented with such weake eyes as cannot behold thy heavenly Father, thy brethren and fellow servants? would it not grieve thee to be as Sampson with the Philistines, thy enemies about thee, and eyes out? wilt thou not grieve to have innumerable evill spirits about thee, not being able to perceive them? pray to God to open thy eyes, looke into the nature of thy owne soule, that will be a good intro­duction; if thou canst find thy owne soule at the rebound of it, abstract thy selfe from sensible objects, ponder things intellectuall.

Further it is to be marked, Obs. 4 That our Lord CHRIST is the Creator of all the Angels; all these excellent creatures were created as the matter of heaven and earth, the soule of man, they were not begotten of GOD, The Divell would by those Primitive monsters have broached to the disgrace of the only begotten Sonne of God, though the Scripture calleth us begotten of God, Iam. 1.18. in regard of our rege­neration; yea, they were created by CHRIST, who is therefore called the Lord of hoasts. If He had created the inferiour things only, it had not beene such an argument of His power and equality with His Father: But when the most divine creatures are the workes of His hands, O how glorious is He! This doth greatly tend to the Ma­jesty of our King, into whose government we are transla­ted. O we admire, and our eyes dazle at the lustre and pompous magnificence of earthly Kings, who at their Coronations make Knights, create Earles, Marquesses, Dukes: how glorious doe we count them, who can give such degrees? But what are these? All of them flesh: [Page 89]What are we to these Thrones, Dominions, Principali­ties, Powers, Angels, Archangels, which our King hath created?

It might be asked when He made these? Quest.

The day cannot certainly be defined, Answ. onely these two things are certaine. (1) That they were not created be­fore that beginning wherein GOD gave being to the whole systeme of the creature, for before it nothing was that is made. (2) It is certaine they were created be­fore the second day was expired. (3) By analogie of mans creation, so soone as his seat was perfected, it is pro­bable that proportionably when these blesied invisible mansions were finished, even on the first day, that then likewise the hoasts of Angels were created.

The use of this here so plainly set downe, Vse 1 doth let us see even in this one point, the great increase of light over that which Moses affordeth; in all the story of the Crea­tion, they are not expressely named, their weake sights not able to endure discourse of such brightnesse: but our Apostle, who had beene wrapt up into the third hea­ven, doth specifie things which under the Testament lay vailed.

This doth let us see with how good reason our King in regard of His humane Nature is Lord even of all the An­gels, Vse 2 with how good reason they are bid to adore Him; they accordingly did minister to Him at His birth, in His temptations, at His refurrection and ascension: And what a spurre should this adde to us in our obe­dience unto Him? Shall Angels and Archangels adore Him, and shall not wee bee obsequious to Him? Dare poore Commons deny homage to that King to whom they see great Princes in their places doe all obey­sance?

This giveth us security that we shall have sent us the helpe of good Angels in our necessities; Vse 3 why? because our King is the Creator and Lord of them; He hath the command of them at His pleasure. We see if the subject in the furthest part of our Countrey be assailed with for­ren power, which doth over-match it, the King will levie an armie from the Citie, and places neere him, and so send them succour: Even so our King will send these His heavenly Citizens, when the powers of darknesse doe as­saile us. They are ministring spirits sent forth for their sakes that shall be heires of salvation.

Lastly, Vse 4 we may hence observe, the blinde folly of such who withdraw themselves from using CHRIST's me­diation, and betake them to the intercession of Angells. Is not this to leave the Creator in such a way wherein He would have us to use Him, and to fly to the Creature? Besides the Angels are not such ill taught servants, as to take their Lord's worke out of His hands.

Againe, here is occasion given to speake of the distinct ministeries of Angels: but nescire oportet quod nec scire possumus nec debemus: The cleere knowledge of these things is reserved till we shall be [...],Luke 20.36. in the heavens.

Lastly observe, That as by Him, so to His honour the creature was made. Obs. Whence we marke, first, that the Son worketh not as a servile Minister, but as a joynt Author in making all the creatures. Indeed the Scripture giveth an equall authority to CHRIST with the Father, in wor­king: As the Father quickeneth, Ioh. 5.21. so doth the Sonne whom He will. That which I, as the Principall, doe use my ser­vant to doe, is not for his sake, but my owne: But the end of all these things was no lesse the honour of CHRIST, than of the Father. It is enough to note, that the equa­lity in Nature of this Sonne with the Father may bee conceived.

Marke hence, 2 That glory is due to CHRIST from all the Creatures; the Father, Sonne, and Holy Ghost, all one God, have made all things for their glory, Rom. 11. For of Him and by Him, and for Him are all things, to Him bee glory for ever. God hath made all for Himselfe, the wicked for the day of evill. More particularly, CHRIST both as God and man is the end of the Creature; as God Hee is with Father and Spirit the last end of all; as man every thing serveth for His praise, both workes of nature and grace; yet so that even Himselfe as God man looketh to a further end, the Father, Spirit, and Himselfe absolute­ly considered: the harmony of all is made on foure strings.

• The Creature, And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.
• The Man, And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.
• The Christ, And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.
• The God. And this is the sweet concord of all, when the Creature serveth man, and is for Him; He CHRIST's, and CHRIST GOD's.

All is yours, you CHRIST's, and CHRIST GOD's. A wise man doth not worke that which hee hath no end in, much lesse God: neither could God have any other end than Himselfe; for there was nothing but Himselfe, when this worke was intended.

We may see how injurious we are to God, Vse 1 that doe not glorifie Him in His creature: it is strange we should be so little affected toward Him in all this goodly frame wee see, that wee should so carelessely passe by it: when wee will give money to see a Lion, Bawboones, yea, the skins of some sea-creatures, and yet not to eye with any obser­vation all the goodly creatures, which under our feet, and over our heads are so frequnt.

We must labor to give praise to God from every thing: Vse 2 first by an heedfull looking upon it: for as it is an artifi­cers glory to have his workes gazed on; So it is God's [Page 92]honour when wee doe but with devotion eye His work­manship. Secondly, you must learne to see and publish the wisdome and power of Him, and His goodnesse and mercy, which is over all. When I see it raine, I may think what a mighty wise good God is this; that as a gar­diner watereth a bed with his spout-pot, so watereth all the earth at once so sweetly: why are yee, snow, haile? &c. these bid us to praise the Lord: Have these tongues? No, but it is meant that they should shew matter to us, who have tongues to magnifie His Name.

We must learne from them, Vse 3 and provoke our selves to some good by them; if wee could take them forth, God hath written lessons upon them; the Ant, the Oxe, the Asse, they would teach us instructions.

NOw followeth His Antiquity: He that is before all things must needs be God and Lord of the Creature. Observe then,Obs. That our King is antienter than all the Crea­tures: He was before the beginning, in which all these were made: Ioh. 1.1. IESUS CHRIST yesterday, to day, and for ever, Hebr. 13.8. His goings forth were from everlasting, he is ( [...]) and ( [...].)

Which doth still serve to amplifie the dignity of our King, Vse 1 and our compleat happinesse, who are translated in­to His Kingdome. Among other things that grace and adorne Princes, this is one; If they are of ancient House, and can derive their Pedegrees from utmost memory: but our SAVIOUR is the eternall of dayes: What He­rauld can set downe His descent? No, He is of antiquity [Page 93]which surpasseth the thought of all the Creature, He was from all eternity, is, and shall be for ever. And as it aug­menteth His glory; Vse 2 So it sheweth that the right of inhe­ritance is His: The Angels are called sons, Iob 38.7. and we are called sons; but besides that we are equivocally so termed, we are also younger brethren; and therefore the Lordship and inheritance belongeth not to us: I meane that which is primary and universall.

This teacheth us our duty, Vse 3 even to reverence our King in this consideration; hee that riseth not respectively to the gray-head, forgetteth his duty: But he that reveren­ceth not that God which is eternall, to whom all ages past are but as yesterday, how foulely is he wanting to him­selfe?

It is added, by Him all things consist. Which word no­teth not onely their being; but that they keepe with their being, their sweet order and melodious consent one with another, through Him.

Observe then, That all things are preserved in their be­ing, Obs. moving, and order by Him: Hee doth continue the selfe-same creature and order which Himselfe made first and appointed: And as the former gave the glory of Creation to Christ, so this giveth the glory of preservati­on and providence to Him also: This is plaine by Scrip­ture, Hebr. 1.3. He beareth up all things by the Word of His Power. In God we live, and move, and have our being, Act. 17. Not because He doth worke them only, but because He doth conserve them in us; Christ doth not leave His worke when He hath made it, as a Carpenter leaveth his house when it is built: but that is true he speaketh, Ioh. 5.17. My Father worketh hitherto, and I worke. That Hee did, though without labour, put forth His power in the preserving of all things; for all things that have not be­ing [Page 94]and moving of themselves, but from another; they cannot be nor move longer than that first cause doth pre­serve them in it: As let us beare up a thing, that cannot stand of it selfe longer than we hold it up; the thing can­not but fall. So take a thing that moveth not of it selfe, make it move; while you stirre, it stirreth; cease your motion, it standeth still: So all these things, they have not being of themselves, and moving of themselves, but from God, and therefore longer than God doth beare them up and move them, they cannot consist in either. Take for comparison the aire: this is not light of it selfe, as we see in the night; yet it is inlightened by the Sunne with day-light: when the Sunne therefore commeth, and continueth, the ayre waxeth light, continueth so while it continueth, and returneth to darknesse when the Sun set­teth: So God, being the fountaine of being and motion, which are not of themselves, doth begin these things, doth make them stand in their state; and if He should totally withdraw himselfe, they would returne to no­thing.

Now this doth first much make unto the dignity of this our dread Soveraigne. Vse 1 What is the glory of a King but to maintaine numbers depending on him? to make King-like provision, to carry after a sort their kingdomes on their backes, and beare up all their Countries, yea, to support forren States (as our dread Lady of blessed me­mory did the Low-countries, Geneva, &c?) But if this be so full of renowne, how then is He to be extolled that beareth up the whole frame of Heaven and earth, and all the hoasts of them? How blessed are they that have so mighty an Emperour over them?

This letteth us see what cause wee have to cleave unto our LORD IESUS CHRIST, Vse 2 and to kisse His be­loved [Page 95] Sonne, seeing that we have our being in Him, all our good is in His hand. We see in what respect we have such from whom we have our maintenance, who support the small matter of state we have in the world: How much more should we win and keepe to us His favour, that su­steineth life, being; yea, though we see Him not, giveth us our lots, and maintaineth our portion?

This strengtheneth our faith on Him touching our pre­servation: Vse 3 Hee that upholdeth all the Creature, shall he be unable or unwilling to underprop our weake soules, and stablish them in every good way? Saint Paul streng­theneth the weake Christian thus: He shall be confirmed, for God is able, able indeed. Shall He that carrieth up the whole world, not be able to support thy poore spirit?

Lastly, Vse 4 we must learne to acknowledge God as the up­holder of the being of things, the preserver and chiefe worker in all this ordinary course of Nature: God ma­keth the Sunne to rise, God raineth on the just and un­just, Psal. 134.7, 8. For God calleth the Sunne forth, Esay 46.26. And though vapours dissolved are meanes of raine, yet God chiefly doth prepare and worke it in them; whatsoever the second causes doe, God doth it much more, for these are but instruments to Him: the Sithe cannot be said to cut downe grasse so properly as the Mower; nor these causes to doe any thing so proper­ly as God, who doth it by them.

NOw he commeth to describe His Person, as in rela­tion to the Church, which he setteth downe

• 1 Generally, He is the Head of the Church.
• 2 Particularly, in regard of a particular preemi­nence which he had in respect of the dead, with the consequent of it: The first fruit, and first borne of the dead, that in all things He might have the preeminence.

First then wee see,Obs. that CHRIST hath not Lord­ship over the Creatures only, but over the Church also; which doth still according to the scope in the whole description intended, amplifie the excellencie of His Person: the Church is the Lords peculiar select treasure, though all the earth bee His besides: how great therefore is hee that hath not the Lords dearest possession excepted from him?

Secondly,Obs. for our selves, marke hence, What kinde of Head is given us of God; even such a one as is God with the Father, the Lord of all the Creature, the Creator of An­gels, eternall, the upholder of all the Creature. He it is that is made of God the Head unto us His Church. So Ephes. 1.22. Who is farre above all Principalitie, and power, and might, and dominion, and every name that is named, not onely in this world, but also in that which is to come, under whose feet all the Creature is put, He is our Head; given of God.

Which doth argue the exceeding love of the Father [Page 97]unto us, in giving us such a mysticall Head, an Head of pure gold indeed, if we may allude to those words of the Spouse.

This must teach us to rest only upon Him as our Go­vernour, Vse 2 inward and outward, as an all-sufficient store­house of all grace for us. We must not supply Him with vice-ministeriall heads: How needeth Hee one in His roome, who is not only present; but beareth up and mo­veth all the Creature? It is true that CHRIST doth admit (though present) the ministery of men with Him­selfe; yea, when Hee was in His man-hood upon the earth, He did associate such as laboured under Him, gi­ving them calling; but a ministeriall Vice-roy through His visible Church, is a thing the Scripture nor sound Antiquitie acknowledge not: But CHRIST His man­hood is absent. As if Kings cannot governe all their Countreyes, though their Persons be at their Court one­ly: How much more our King who is with us in Spirit, where two or three are gathered in His Name?

Secondly, there can be no ministeriall head; for the work of ministery CHRIST hath bestowed not upon Popelike monachs, but upon Pastors and Teachers. Eph. 4.11. Againe, none is able to doe these things which the nature of an head inforceth, as to quicken us, to governe us by internall influence; which when the Papists confesse no man can doe, why should they inforce an head under CHRIST, as Kings have viceroyes under them: for a Lord Deputy can doe what the King in person should doe; but no man can doe what the Head of the Church is to doe. Againe the Wife is next in authority to the Husband; the Church visible is the spouse of Christ, not one man; but the whole Church hath all authority next to Him. Is it fit the Wife should be kept under the go­vernment [Page 98]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 [Page 99]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 [Page 101]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. [Page 102]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 mill­stones.

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 [Page 103]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 Pe [...] 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.

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 obedience, which should of grace have that acceptance, and the glorious fruit which followed upon them; and therefore the Scriptures, yea, CHRIST Himselfe referres all those benefits to God's grace, which upon the death of CHRIST are given us. For it was the fatherly love of God, which made Him pleased in the death of His Sonne, and smell a savour of rest: not that the merit of His death did extort so much derigore justiti [...]. And truly that the second Person should ever be so joyned to our Nature was unspeakable grace: the Nature of Angels more excellent than ours, found not this favour; He tooke not the Angelicall Nature, but the seed of Abraham. If a King doe but light and rest Him­selfe in some meane Cottage, it is no small favour: But [Page 106]for the immortall God to dwell by indissoluble bond of union personally in such an house of clay as our Nature is (sinne excepted) it is grace that cannot be comprehen­ded: The greater, if we consider how that God full of all Majesty and glory, by His incarnation, thus dwelling in the forme of a servant, did emptie Himselfe, by vayling under this flesh the brightnesse of His glory.

We are then hence to learne; Vse that all things must be ascribed to God's grace, and with CHRIST to rest in this; Father it hath pleased thee to give me CHRIST, this or that benefit in CHRIST, yea, to doe all both in me and CHRIST my SAVIOUR, to the glory of thy rich grace: all must come hither, God hath made me good in His eyes for this or that. As for the Papists me­rit, even in rigour of justice, not onely in gracious fideli­ty, it is prejudiciall to God's grace, I think, not to be found betweene the Father and the Sonne, much lesse betwixt our God and us, with whom it were woe, if all our merits were not free mercies. This in generall.

Now for the matter affirmed, which first is the Qua­lification of the Person to be a Mediator. 2. The work of mediation, touching which, 3. Things must bee opened.

• 1 How wee are to conceive of the Person here spoken of in Him.
• 2 What is meant by all fulnesse.
• 3 What is meant by dwelling.

For the first, 1 he meaneth the beloved Sonne as Man; as of the Person of CHRIST, as incarnate: the reason is, because the Sonne of God, absolutely considered as the se­cond Person in Trinity, hath all fulnesse; not by volunta­ry dispensation, but by naturall necessity; in as much as the eternall Father, never was nor could be without His [Page 107]eternall Sonne, God with Himselfe; this thing never was in the power of His free-will.

For the second, 2 you must know that there is in Christ His Person a three-fold fulnesse: The first fundamentall; the other two following, as derived from it.

The first is the fulnesse of the divine Nature, which doth personally dwell with that Man-hood in Christ: whence it commeth to passe, that this Man is truly called God, that is, the Man-hood taken into fellowship of the selfe-perfect and eternall Person of the Sonne of God; so that it is become as a part of His Person.

The second fulnesse is the fulnesse of Office; to which even Christ Man is called, of being our Mediator, Priest, Prophet, and King: For in regard of his humane Nature now united to the second Person, He is as Man called to be the Christ of God, that is, Anointed.

Thirdly, the fulnesse of created or habituall graces, wherewith the divine Nature doth fill the soule of Christ; which are not the divine Properties, but effects which the God-head worketh distinct from it; as the soule giveth the body a life, which is not the life wherewith the soule liveth (for then when the body dieth, the soule should die likewise) but is an effect of it. Now all of them may be here understood, for they are all antecedent qualificati­ons fitting him for this worke, which in the next words is mentioned, especially the first.

Now for the dwelling of all fulnesse in Christ Man: 3 the later two are in Him subjectively; the former, viz. the God-head, doth dwell in Christ Man, not as in the Saints, 2 Cor. 6.23. I will dwel with you, you are the [...], the habitation of God, of God by the Spirit; the Temple of the HOLY GHOST, which is onely a dwelling by relation of love and communion of the effects of it in grace; nor [Page 108]yet as God dwelleth in the glorified Saints, 1 Cor. 15. when God shal be all in al, which is likewise a dwelling to­gether in regard of aboundant love manifested in the gift of glory; nor any such simple cohabitation; but it dwel­leth with this man-hood as with a Nature which is taken to Vnity of Person in the Sonne of God, and so is through grace become of the substance of the second Person; So that He is now as truly said to be Man also, as before He was said to be God only: Now then the summe is; Christ as Man, or the Manhood of Christ hath the second Person of Trinity, God with the Father and Spirit dwelling per­sonally in it; So that this Man-hood is essentially and sub­stantially coupled with the Deity in unity of one selfe­perfect and eternall Person.

Secondly, it is anointed with fulnesse of Office and of Created gifts; that Christ God-man, that every way fil­led, might be a fit Person to work our reconciliation fol­lowing, and to be an Head replenishing His Church, which went before.

First then from the matter we see, what an all-sufficient Head we have: Looke to thy Nature in heaven. Such a man as hath Plenitudinem Potestatis, in regard of office, full of all habituall graces, which our nature can receive, farre above all Angels, yea, full of that never drying Fountaine of life, grace and glory; it being taken into one Person with God, neither could he else bee an Head quickening His Church. He that must fill all the blessed Angels and all the redeemed peculiar people of God, had need to have the Fountaine of life residing in him.

Which doth both refute that presumptuous usurpation of the man of sinne, Vse 1 I meane the Pope, in challenging to be an head of all the visible Church; whereas Christ could not be our Head, were He not God as well as Man.

As also it teacheth us our duty, Vse 2 both whither to run for supply, even hither, to the Well-head of grace and life, all fulnesse is in Him; that we might draw from Him grace plenteously, grace heaped on grace. Oh blessed are those streames of grace which have this Head of living waters to feed them.

As likewise it teacheth where to offer prayse for the measure of grace we have received; we should be affe­cted as receivers, in thankfulnesse to GOD, in humi­lity towards men; For what have wee that wee have not received?

Lastly, this is very comfortable, for if there be such a fulnesse in CHRIST, then what though there be abun­dance of sinne in us and guiltinesse, yet there is a fulnesse in Him to remove it, and take it away; a fulnesse of mer­cie to heare our supplications, a fulnesse of merit to make a full atonement for our foulest sinnes, a fulnesse of fa­vour to prevaile with His Father in any request; if there­fore there be such a fulnesse in Christ as there is, be not discouraged: though thy sinnes abound, yet his grace a­bounds much more, they cannot be so out of measure sin­full, as he is mercifull. Remember but the two metaphors in Scripture, I will scatter your sinnes as a mist: I wil drowne them in the bottome of the Sea. Now the Sunne, by reason of his force, can scatter the thickest mist, as well as the thinnest vapour: and the Sea, by reason of his great vast­nesse, can drowne mountaines as well as mole-hils. So CHRIST, by reason of the great vastnesse of grace that is in Him, is able, yea, forward and willing to forgive the greatest, as well as the least sins; For mercy though it be a quality in us, yet it is a Nature in God; now that which is naturall, there is no unwillingnesse nor wearinesse in do­ing of it, as the eye is not weary of seeing, the eare is not [Page 110]weary of hearing: therefore though our sinnes be never so great and many, His grace is all-sufficient for the pardon of them. Now I beseech you take not this exhortation in vain; for there is nothing more effectual to heale a rebelli­ous disposition, and to cause a sinner to change his course, than to bee fully perswaded that hee shall be received to mercy, and that his sinnes shall be forgiven him in Christ. Therefore let this fulnesse of mercy in Christ be an effe­ctuall motive to us all to come in, and to give up our selves wholly to Christ, to serve Him with perfect hearts all our dayes.

Secondly,Obs. marke, Into what glory our nature is exalted, that God should dwell personally in our nature, and take it to Himselfe, so as to be of the substance of his Person: It is an unspeakable dignity; all the conceits of men and Angels put together, cannot devise an higher exaltation of it: See what love the Father hath shewed us, 1 Ioh. 3.1. that we should be called the sonnes of God; having the title and thing through grace of adoption; but that our Nature should be made the true Naturall Sonne of God, of the substance of His Person, what admiration is here sufficient? Which must be taught diligently to the people, for this is the rocke to see the Son of God, God with the Father blessed for ever, Personally existing in this our Nature which Hee hath taken unto Him: to see God dwelling in this His owne soule and bo­dic no lesse now through free grace of His Person, than my soule and body are of mine. This is the rocke against which Hell-gates cannot prevaile, this is the onely rocke of Israel. But there is place of speaking more fully of this in the next Chapter.

NOw followeth the benefit: hee had said before, In Christ wee had pardon, and were received to favour: Now he sheweth the ground of this, viz. It pleased God, as to qualifie the Person of Christ in manner above-na­med; so to doe it, to this end, that we might by Him be reconciled: The benefit is first simply propounded, then applyed: The simple propounding hath two parts:

• 1 The thing to be done by Him; To reconcile all things to Himselfe.
• 2 The manner of doing in those words, Pacifying all things by His bloud.

Marke first in the coherence;Observ. What gave occasion to the incarnation of the Son of God, viz. our enemy like estrange­ment from God. We see here that to the intent God might reconcile us, He calleth His Sonne to be a Mediator: Evill manners give occasion, as we say, to good lawes. You know what brought forth first that secret of the Gospell, The Seed of the woman shall breake the Serpents head: Gen. 3. This is the nature of God, to bring light out of darknesse, to over­come evill with good: As there is nothing so good which the Divell will not draw evill out of; as when he perver­teth this grace shewen in Christ, to become a cloake of wantonnesie; which Gregory observing, exclaimeth, O foelix flagitium! and indeed the event to the faithfull is happie; but we must not take heart to doe evill, that the miracles of grace might be discovered: you know what the Apostle saith; Shall we sin that grace may abound? Rom. 6. [...] God [Page 112]forbid; though the Physitian restore life with poyson, none will therefore eat it who is wise; but let us expresse the vertue of our heavenly Father, who hath called us out of darknesse into His marvellous light; and learne out of evill to doe good, and to wound the Divell with his owne weapon.

Secondly marke, that whereas we were the offenders, and should have sought to God, He doth, when we goe on in our enmitie, seeke out a way to reconcile us. Observe then,Obs. How God followeth froward man, He had never done but good by us, we had revolted to the divell from Him, highly provoking Him, yet see He seeketh us. O graci­ous Shepheard of soules, that commest downe from hea­ven to seeke stray soules; that are as willing to wander as they wickedly strayed! God was in Christ reconciling the world, you never heard the world first sought Him; mark it, for it setteth out His love, Hee is faine to love us first, and to overcome our peevish wickednesse with love, or we should never leave our enmitie.

It teacheth us our duty, rebuking the pride of many, Vse who, if one have done them any wrong, and bee stiffe through weaknesse, they will say, A God's name let him seeke to them, they are as good as he, they are sure he did the injury: But what if God should have stood on such nice termes with you? Let us overcome evill with good; doe good to those that hate you, Seeke Peace, and follow af­ter it, when through peevishnesse of men shee is running from you.

Thirdly marke,Obs. That Christ must have the God-head first dwell personally in Him, before He can take up the matter be­twixt God and us. Whence note, what it is that maketh the death of Christ accepted for all our reconciliation, even this, that He is not bare man, but God also. God was in Christ re­conciling [Page 113]the world to Himselfe; who not being God durst have ventured on this worke? 1 Sam. 2.25. If man offend, the Iudge can determine; but if a man sinne against the Lord, who will plead for him? who could have endured the wrath which was to be borne, before attonement could be made? whose death could have beene a suffici­ent pacification? the Scripture doth hold out this with emphasie; God hath redeemed us with His bloud: Act. 20.28 Tit. 2.14. the great God hath given Himselfe for us, to redeeme us and purifie us 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; [Page 114]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 [Page 115]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, 2 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 [Page 116]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, 2 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. [Page 117] 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, 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 [Page 118]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?

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 [Page 121]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, discipline practised, where those duties flourish, to which the communion of Saints doth tye us. They that are estranged from Gods Church, can have no society with God: He is walking amongst the golden Candlesticks, amongst His Saints onely, where two or three are met together in His Name, He is present among them.

As they have no acquaintance with God, so they are under the power of Sathan, 2 where it is that Saint Paul calleth excommunication, the giving up to Sathan: Hee that hath not the Church for his Mother, cannot have God for His Father: In a word, heaven and earth the Eden and Paradise of God, is His Church: So that mise­rable is that state: neverthelesse this was ours sometime in our predecessors. We were all of us alients from Israel, but God hath kept us for happy times.

Let us therfore be thankfull and bring forth fruites least he take away our Candlesticke, Vse 1 and deface the face of our Churches; causing us to want our holy assemblies.

Let us not leave our fellowship, Vse 2 and estrange our selves from Gods people, from the assemblies, as Brownists, and other Novelists doe. To be discommoned a Towne, for a Citizen to be banished a City is a great reproach, but to be an exile from Gods City and discommoned [Page 122]from the communion of Saints, this is lamentable in­deede: being alients from this Common wealth of the Church, they have nothing to doe with the covenants of grace and of the Gospell; but strangers from all meanes of salvation.

This letteth us see that all true comfortable affinity, Vse 3 kindred and society is in Christ onely, and in the Word and Ordinances: count all strangers that are not allyed to us in Him; count them forreyners that will not commu­nicate with us in the Word and Ordinances of GOD; strangers, as men of another Nation, though never so neere allyed in Nature: and let our neerest society, fel­lowship, and acquaintance be with Saints and holy Chri­stians, in the word and ordinances, as our neerest kindred; our spirituall brethren in CHRIST. Therefore Abraham after he was called of GOD and sanctified, was commanded to come out from his kindred and fathers house, to count them Aliens and strangers, to seeke new kindred, a new Nation of his owne nature and bloud, the generation of the righteous. Why should we like pro­digalls withdraw our selves from our fathers house, and bring upon our selves, by such singular separations, this great misery, to be estranged from them who are Gods true Israell?

Againe he saith, they were enemies in mind and workes, affection, and action: note hence: What is our estate by nature, Observ. we are enemylike affected to God and His people: the wisedome of the flesh is enmity against God, Rom. 8. it is not subject to the Law of God, neither indeed can be. In his Iudge­ment, he counteth the things of God foolishnesse, in his affections he doth not savour them, he counteth of His Commandements as a yoake intollerable, and maketh a tush at sincere obedience: so for the Saints, the righteous [Page 123]is an abomination to the wicked. Gal. 4.29. Were not the Iewes a mocking in the mouth of the heathen? did they not re­proach them for their circumcision?

To let us see our selves: Vse 1 we are altogether by nature thus, heathens, beasts the most of men in part; we have a law in our flesh rebelling against the law of our mindes; not enduring the spirituall obedience of Gods law. What is all our love of this world: know you not that the amity of the world is enmity with GOD? If a woman cared not for her husband, but were bent to the imbraces of other men, were she not enemylike affected to him? so we to God: what is enmity if this be not? not to care for him and his wayes, to incline and looke another way: for the Saints, they are our enemies as we thinke, and they are hatefull of all other to us: our spirituall phrensie like not them of all others, whose presence doth binde us in some sort.

We must labour to be changed, Vse 2 seeking to God to give us another mind: who can endure to heare these termes, thou art an enemy, a hater of God, yet who la­boureth to be free of the thing, praying to God to purge forth the secret hatred which maketh him hee cannot assent to, and affect that which is good? Could an honest woman find a heart strange to her husband? would shee not be ashamed of it, labour to the contrary? doest thou finde a heart averse not affected toward thy God? ô wilt thou not cry, who shall deliver me from this body of death? Seeke to GOD to put enmity against the seede of the Serpent, and to circumcise thy heart, making thee love Him. Deu. 30.6. Who ever hardened his heart against GOD and prospered?

Your mindes were set in evill workes:] By repeating the words from the part of the sentence before, it teacheth [Page 124]thus much:Obs. What it is that maketh discovery of this enemy-like affection, our naughty actions, when we do that which crosseth God's will; that evill worke is the triall of the in­ward affection; He that loveth me, keepeth my Commande­ments: he that keepeth them not, and saith he knoweth me, is a lyar, and the truth is not in him. As the tongue is the in­terpreter of the minde, so is the action to the affection. A traytor, we see, may be a traytor in heart and not in at­tempt; but when his treason breaketh forth in some dis­loyall action, then it is manifest that he bare a trayterous heart: So it is with this inward corruption, when now ripe, it practiseth the rebellion of it in the workes of un­righteousnesse.

Which meeteth with such as will say they love God, Vse he were unworthy to live that is an enemie to God; but if we looke at their course of life, they leave the wayes of God, and will have leave to walke in their owne wayes: This is to give God good words, and speake Him faire, but indeed to deny Him.

But we have no such intention in any thing we doe. Object.

If we through ignorance sinfully contracted, Answ. doe not know that we sinne against God, when we doe, this miti­gateth not our offence. If one should make himselfe drunke, and after practice against the life of the King and State, would this excuse him from being a traytor if he say I had no such meaning in that I did, I meant the Kings person no hurt?

Lastly, marke hence, That men by nature are altogether occupied in evill works; None doth good, no not one, the thought of man is evill onely, and continually. It is strange how the naturall man is devoted to his owne wayes, which are all evill. He museth mischiefe on his bed, hee sleepeth not, if hee have not done his mind. For his mind is as meat and drinke [Page 125]to him, and hee is fasting, not able to take rest when hee hath not effected it; He committeth sinne, and doth his owne will with greedinesse, he hateth to be reformed in these wayes. Finally, doth not onely doe things evill, but applaudeth others that doe so with him. Which things may open this truth, that naturally a man converseth, and maketh a trade of evill workes; for figges cannot bee gathered from thornes, nor an evill tree cannot doe other than bring forth evill fruits.

We are no murtherers, adulterers? &c. Object.

There are two sorts of evill workes: Answ. some apparantly such as the light of nature condemneth; Others more close, which have the shew of externall righteousnesse: now such are honest courses world-ward, without reli­gion, and the Pharisees course externally both honest, and religious, but yet wanting the power of godlinesse, of which our Saviour testifieth, That many things glorious in mans eye, are abomination before God. Would not eve­ry one condemne such a course in a servant, if he should spend his time, doing things that had no hurt in them, but out of his owne head, never vouchsasing to know his masters minde in any thing; if he should doe the things bidden him, but when his master would have them done thus, he will doe them after his owne fashion: and when his master saith, doe such things first and chiefly, after take these in hand, hee shall let the principall alone, and onely be occupied in the other; were not this a wicked course in a servant? This is the course of every honest na­turall man, that is no more than honest world-ward.

To urge upon men the unrighteousnesse of their wayes, Vse 1 yea, of those wayes which may be called righteousnesse in comparison of the other, that they may count all losse to be found, having part in grace through CHRIST.

To shew us the difference of one converted and not converted: 2 the one slippeth, and intendeth and endevou­reth to doe good, though evill be present, and steppeth in everywhere; the minde of the other is set upon evill: the one beareth the presence of it, mourning under it; the other committeth it willingly, he lyeth in evill, he taketh care to fulfill the lusts of his flesh, hee is a worker of iniquitie.

HItherto of their former Condition. Now he having beaten them downe in remembrance of their misery, doth raise them up in recounting GOD's mercy. Ob­serve hence in generall: As wee must looke with one eye downe to our unworthinesse, Observ. so wee must cast the other upon GOD's mercies to us. These two doe well together; the one corrects the other: so that both as wholesome pur­ging medicines without interlacing restoratives, will weaken too much. 1 Cor. 6.11. Such were some of you, but now yee are washed, &c. Eph. 2.13. Now in CHRIST IESUS, yee which once were a farre off, are made neere by the bloud of CHRIST. Tit. 3.3, 4. We also in times past were unwise, disobedient, deceived, &c. But, when the boun­tifulnesse and love of GOD our SAVIOUR toward man appeared, &c. This is to be noted from this: that Paul doth not shew them their estate of Nature alone; but being a bitter pill, doth gild it over with annexing their comfor­table condition in CHRIST.

We must learne to compound these meditations, Vse now [Page 127]taking a course in remembring our wretched estate; now refreshing our selves in recounting the blessed benefits we have by CHRIST: as men will walke in some garden or orchard, or go a while to some pleasant exercise, when they are wearied with bodily labours.

2 From this, that such are reconciled, Obs. marke the free and large grace of God: if we had beene enemies in heart only, it had beene much to finde favour; but where wee have made a trade of evill workes, and lived all our lives in o­pen rebellion, how undeserved and how rich is the grace which giveth pardon. If the King doe pardon one whose good will is doubtfull, and take him to grace, it is much: but when one hath lived in making attempts on his per­son, then to forget and to forgive, were more than credi­ble clemencie. The love of God is seene in this, Rom. 5.10 that when we were enemies, He gave His Son to reconcile us. It is the grea­test love that ever the sons of men enjoyed.1 Ioh. 3.16. Hereby wee perceive the love of God, because He laid downe His life for us. Herein is love, not that we loved God; but that He loved us, 1 Ioh. 4.10. and sent His Sonne to be the propitiation for our sinnes. See how the holy Apostle speaking of the love of God, still layes his finger upon the matter in this: not in noble birth, in high Parentage, no, no, away with that carnall plea, I hope the LORD loves me, why? because He hath kept me to this day, and He hath given me wealth and health. No, in this it appeares, that He died for you; make this good to your soules. In the time of the old Law, there were as it were some shadowes and glympse of Gods love; but now CHRIST is come, the Sunne shines in his full brightnesse. The blessed Apostle who was almost as neere CHRIST's heart as his body, stands admiring at this love; So God loved the world; as who should say,Ioh. 3.16. so wonderfull it is, I cannot expresse it, it even ravisheth [Page 128]my heart to thinke on it; but so it was, that God should stoope to man, and Majesty to meanenesse, and Heaven bow to earth. The Reasons hereof are divers.

The first is taken from the Partie that loved us, Reas. 1 it was God blessed for ever: had He sent to a poore man, in time of misery and poverty, honour or money, it had not been such a wonder; but that he should send his Son, and that to die for us, this is miraculous: It hath bin heard that a man hath sent a Pearle to his friend, but this was never heard that any should send his whole treasury; but God hath not spared to send all His whole treasure. Coloss. 2.3. the Text saith, that in Him are all these treasures of wisdome and knowledge. Heare this all you poore creatures that have any part in CHRIST: you complaine you are poore, comfort your selves in this, you have a treasure better than the best gold in India, you have the treasures of heaven, how then can you be poore? Consider this: when the least favour was too much for us, and the smal­lest mercy more than we deserved or desired; yet God accounted the greatest favours too little for us: earth He hath given to us, and that's not enough; heaven Hee hath prepared for us, with the joy and glory thereof, and yet that's not enough; He hath sent His Spirit to guide us, His CHRIST to redeeme us, nay, He hath bestowed Him­selfe upon us, hath laid downe His life for us, that by His death we might live.

As the person is incomprehensible, Reas. 2 so the excellencie of the worke is beyond our reach or conceit; me thinkes this love goes beyond God Himselfe. The excellencie of it appeares in two particulars:

• 1 In regard of the difficulty thereof: had the Lord sent CHRIST to have beene a King over us, or a Ruler among us, what a comfort had it beene? Should a King [Page 129]send one of his favourites to a poore creature in prison, how would it comfort him? but to send his sonne, hee would thinke it unspeakable and transcendent love: The LORD IESUS hath done much more than this; He came down from heaven, where He sate at the right hand of God, and is now blessed for ever, he suffered here by most wicked wretches the cursed death of the Crosse; that Blessednesse it selfe should be accursed, that Life it selfe should dye, that Glory it selfe should be ashamed, that Happinesse should become misery; Nay, yet to goe further, that He should be content to lose for a time the sense and feeling of the love of His Father, not onely to forsake His being, but thus to be tormented for a compa­ny of traytors; He that bare up the whole frame of hea­ven, was scarce able to beare the burthen of our sins, but was even crushed under the waight thereof, in that Hee was forced to cry, My God, my God,
  Psal. 22.1.
  why hast thou forsa­ken me? 'Tis true as He was a Son, Hee was alwayes be­loved; but as He was a surety, He was not so; if this be most free love and large grace, judge you.
• 2 Adde to this the good of the worke, it is that which gives good to all other goods, so that without this we ne­ver had enjoyed any good truely good. There are two things that hinder our good: 1. The poyson of sin that defiles us, and poisons all the creatures. 2. The just an­ger of God for our sinne, and that curseth all; had not CHRIST dyed, these would never have beene re­moved.

Consider the unworthinesse and basenesse of those for whom Hee dyed. Reas. 3 Wee dye because of some worth in a man, or some benefit formerly received from him: but CHRIST dyed for sinners, for enemies to Him, tray­tors against Him; this is the wonder, the miracle of all [Page 130]mercies; I may say of CHRIST, what Saul of David, Who findes his enemie and stayes him not? but who findes his enemy and dyeth for him? Had He dyed for Angels, it had beene no great wonder, but for a Son to dye to re­deeme a slave, to pardon a traytor, to free a rebell, this is unspeakable.

To shew the abundance of grace, Reas. 4 Where sin aboundeth, grace aboundeth much more, Rom. 6.2.

To shew us presidents of mercy, Reas. 5 as Saint Paul saith of himselfe.

Here we have matter of admiration, Vse and daily remem­brance: Oh suffer not this kindnesse to slip out of your minde, that a company of miscreant wretches should be beloved, saved, and a Sonne slaine; reason cannot reach it, religion doth not desire it, nature doth not require it, nay, justice doth not exact it, only love hath done it: Oh with David call earnestly upon thy soule to praise the Lord, Psal. 103.1. Praise the Lord O my soule; againe and againe, awake O my soule and praise the Lord; when we have done what we can, it is not enough, oh that we could doe more when we have done what we can, call upon the Angels for help, Praise the Lord all yee Angels and hoasts of the Lord. Let a poore soule goe aside and thinke with himselfe, Good Lord, how comes this, that the Lord Iesus should dye for me? if it had beene a creature, or an Angell that had done it, it had not beene so much; but a Son, the beloved Sonne of God to doe all this! heaven and earth, Angels and men can never sufficiently admire this.

If this be so, Vse 2 that God's love is so great to us, Brethren what will ye doe now for God? I will say nothing, your hearts shall speake: Hath CHRIST done thus for me? then I will labour to walke answerably to his love, and in some measure worthy thereof; that's the right use. Had a [Page 131]man but common reason, or good nature in him, he must needs thinke it a vile thing to be a traytor againe to that God that hath beene so mercifull to him. Be not content sometimes when the fit takes to stumble upon a good du­tie, but thinke all too little for Him, that thought not His heart bloud too little for you; be frequent in prayer, and abound in holy duties, live no more to your selves, but to CHRIST. CHRIST dyed for us; But wherefore? that we should live in sinne still? No, but that wee should dye to sin, and live hence-forth not to our selves, but to Him: Nay, saith he, the love of CHRIST constraines mee: Most mercy requires most duty, the greatest kindnesse asketh the greatest thankfulnesse at the hand of the recei­ver. It was that which Moses pressed upon the children of Israel, to remember alwayes to praise the Lord for His goodnesse, that had so miraculously delivered them from the hand of the Aegyptians, and carryed them thorow the red Sea: Oh how much more should we praise Him for this? that He not onely redeemed us from Aegypt, but from Hell, not onely from Pharaoh, but from Satan? therefore above all admire this, and yeeld your soules and bodies, and all you have, wholly to the service of the Lord: when any temptation violently presseth in upon you, speake to your hearts, and tell them, as sometime the Apostle Paul did the Corinthians, 1 Cor. 6.19, 20. Know yee not, that your bodies are the temples of the HOLY GHOST, which is in you, and that you are not your owne? as who should say, ye know it full well, that ye are not your owne, ye were bought at a deare rate, even with the bloud of CHRIST; why then doe you follow sinne, and serve your lusts? for shame away with this ill dealing, and give every man his owne: let GOD have His, and the Divell his: downe with this hatred and Pride, send them [Page 132]packing to the Divell from whence they came; and re­solve to say thus, if sinne presse in upon you: I am not mine owne, the Lord hath bought all, and therefore Hee shall have all. Say to Satan, I am pressed to serve the King, I have received presse-money at the hands of the Lord Iesus Christ; therefore be gone.

Imitate Him, Vse 3 Love your enemies, doe good to them that hate you.

Not to despaire of Gods grace for others without, Vse 4 who yet are enemy-like affected toward Him.

To assure us that Hee will not faile us, Vse 5 till Hee hath brought us to salvation, now we are friends, who when we were enemies did reconcile us.

Now for the Particulars in this benefit repeated:

• 1 He setteth downe the fact of reconciling us.
• 2 The instrument, in the body of His flesh, that is, His humane Nature; a Synechdoche. Heb. 5.7. In the dayes of His flesh He offred up strong cryes to God. For this our Nature is an instrument per­sonally united, wherein the second Person worketh, and by which, as by a conduit, Hee conveyeth our spirituall life.
• 3 The manner, by death.
• 4 The end of this our reconcilement, that Hee may present you holy &c. that is, Pure: for ho­linesse is nothing but an universall godly pure­nesse; then negatively, by denying any re­mainder of spot or corruption inherent which dwelleth in us.

From the end marke thus much:Obs. That every one who is come to finde sinne forgiven in Christ, shall one day be made glorious before Him: This is thus gathered; Christ doth reconcile us to God, to this end that Hee may present us [Page 133]glorious before Himselfe: Now either Christ must be frustrate of His purpose, for which He spendeth no lesse than His bloud, or else all true beleevers reconciled to God through Christ His bloud, for this purpose shall ob­taine this end in due season. Which is so certaine, that Saint Paul doubteth not to affirme, according to the pro­pheticall manner, Such whom He hath justified, He hath glo­rified; because hee hath begun it in the worke of grace, and will not leave till He have set them with Christ glo­rious in the Heavens. See Ephes. 5.26, 27. Christ gave Himselfe for His Church, that He might sanctifie and cleanse it with the washing of water, by the Word, that Hee might present it to Himselfe a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish. If we buy a thing at a deare rate for this or that purpose, will wee when the thing is bought and paid for, not use it to that end? it must bee because wee were not provident enough to see the best use, our after-thoughts proving wiser, or because some difficulty com­meth betwixt us, which we cannot overcome, or that we are inconstant, or that we did purpose it not absolutely, but conditionally, which condition was out of our hand, in the power of another: But for inconstancie, impo­tencie, or improvidence, who dare ascribe them to the only wise, eternall and unchangeable God? Would a man with all his substance procure himselfe contracted with purpose of mariage, and when he had brought it hither thus dearely, leave her then, and not take her to house? Shall God with His bloud bring us to be contracted to Him by faith, get His Fathers liking through Him, and shall Hee not when the Father and all is pleased, take us home to dwell with Him where He is? This shall suf­fice to shew the truth of it.

Now for the manner of it: Thou must know then that for good purpose, it is an ancient custome, that Contracts goe before mariages, both to trie the constancie of the couple, to encrease their mutuall desires; after a certaine time thus passed, they are publikely presented one before the other, and the man taketh the woman home to house: Thus it is with the Lord Iesus; He is contracted to us, but yet to trie us how we will hold to Him, and because our wedding garments are but in making, He stayeth till He come to Iudgement, and then all being finished, we shall bee presented before Him, and bee taken to house, even those heavenly mansions with Him for ever.

THere followeth now an exhortation to perseverance, delivered conditionally, If yee continue, &c. Where first it may be demanded, whether we be not reconciled to God absolutely and freely, without any condition of persevering? Whereunto I answer; that if you looke to the cause of our reconciliation, we are reconciled freely and absolutely by the bloud of Christ, not by any thing in us past, present, or to come, and our reconciliation hath alwayes perseverance joyned with it: But if you looke to the proofe and triall of it, whereby we know who is re­conciled, and who is not; then reconciliation hath with it a condition of persevering and continuing, that is, no [Page 135]man is reconciled, but he continueth. So that perseverance is a condition not causing reconciliation, but proving it.

Observe hence,Obs. Whosoever is partaker of the benefit of reconciliation by Christ, must persevere founded and establi­shed &c. and whosoever continueth not, but is removed from the hope of the Gospell, hath no portion in this re­conciliation by Christ. Mat. 24.13 He that continueth to the end shall be saved. To him that overcommeth I will give a crowne of life. Rev. 1.10. As the Israelites that desired to turne backe into Aegypt, though they came out of it with joy and gladnesse, never entered into the Land of Canaan; yea,Gen. 15.17. Lot's wife that did but looke back with a minde set upon the riches and plea­sures of Sodom, is left as a fearefull example unto all re­volters. Let us therefore cast our accounts before-hand, and beware that wee bee not removed from our profes­sion.

But what need we to be admonished or exhorted here­unto, Object. when it is certaine all that are truly reconciled shall continue, for whom He loveth, He loveth to the end; and it is not possible that the Elect should be seduced. Matth. 24.

This doctrine of the certainty of our continuing, Answ. and this exhortation thereunto, have good agreement among themselves; for He that hath ordained we shall not fall away, hath also appointed the meanes whereby we are kept from it, whereof this exhortation is a Principall. Our dayes are numbered: shall we not therefore seeke to prolong our life by food and rayment, or shall we there­fore cast our selves into the fire or water, because we can­not dye before our time? God hath promised never to destroy the world againe by water, but that there shall be seed-time and harvest to the end of the world; shall we not therefore sow nor reape our corne? When Saint Paul was in danger of shipwracke, the Lord promised by an [Page 136]Angell,Act. 27.31. That not a man among them should be lost; yet when the marriners would have left the ship, hee cried out, except these men stay, yee cannot be safe.

Now two things are requisite to make us con­tinue, viz.

• 1 A stedfast purpose of heart to cleave to God, Act. 11.23.
• 2 A diligent, constant, and re­ligious use of the meanes.

Who so observeth these two things, shall never fall; contrariwise, who so faileth in either of these, can have little hope to persevere. For first, what likelihood he shall continue, who hath not so much as resolved with him­selfe so to doe?

And secondly, how little worth such a resolution is, without a carefull use of the meanes, may appeare by the example of S. Peter, who having a strong resolution not to deny CHRIST, yet fell into it for want of using the meanes, in a very grosse and shamefull manner. And this resolution and use of the meanes, is that in effect which the Apostle teacheth and requireth in the two words following, where he shewes the cause and meanes of this continuance, by two comparisons: The first is taken from the foundation of an house, grounded or founded, teaching that a wise builder first seeketh a good ground, and layeth a sure foundation, and there buil­deth boldly and safely upon it; For though the winds arise, the raine falles, and the flouds beat upon the house, yet it falleth not, Matth. 7. So must we doe in the matter of our profession.

Let us be sure therefore we lay a good foundation, Vse let us not professe for our profit, or estimation, or company, &c. all and every of these things will surely faile us: but let us so heare and learne and be mooved with that we [Page 137]heare, and make conscience of it, that if it cost us all that we have, yet we never shrinke; that if our Teach­ers themselves should faile or fall away, yet wee shall stand.

The second is taken from a seate,We must be setled and esta­blished. or any thing surely seated or setled and established in any place. That which is in motion, or stirreth to and fro, is easily mooved: but we must be in our profession as men setled and establi­shed, that every of us may say, here I stand, or rather, here I sit, here I am setled and established, and that by the hand of God Himselfe, and therefore it is impossible, that any fraud or force, craft or cruelty of man or Angell should remoove me hence.

Expressing and declaring this by the contrary, he saith, and be not remooved from the hope of the Gospell: meaning the life and glory which the Gospell promiseth and tea­cheth us to hope for; therby teaching:Obs. That they that suf­fer themselves to be remooved from their profession, give o­ver the hope of their salvation. For what hope of life re­maineth when we forsake that which quickens and gives us hope?

This Doctrine of the Gospell, he commendeth,The Go­spell hath been prea­ched tho­row the World. by the large extent and spreading of it, affirming that it hath beene preached to every creature under heaven; that is, to all Nations, Iewes and Gentiles, and to all sorts, and sexes, Noble, base, Learned, or unlearned, bond, or free, whereof see before. verse 6.

Finally, he addeth, whereof I Paul am a Minister, Obs. both because he was a speciall instrument of this large spread­ing of the Gospell, where of see Rom. 15.15, 16. and that he might hereby take occasion to commend his Ministe­rie and labours, which he doth from this place to the third verse of the next Chapter, to make way for that [Page 138]which there he begins to speake, concerning the errors crept in among them. Now in that he saith he is a Mi­nister of the Gospell, which is common to all other Mi­nisters since CHRIST His resurrection: he teacheth; that the matter or subject which the Ministers of Christ are to treate of, and to deliver to the people, is the Gospel and nothing but the Gospell, and therefore not opinions and constitutions of men, &c. I deny not but they may lawfully publish some such things upon occasion, which yet should be done very sparingly.

THe summe of this verse is this: that the Apostle ha­ving answered that which might be objected con­cerning his sufferings, commends his Ministery to the Colossians: the parts are two.

• 1 An answer to that which might be objected touching his sufferings. verse 24.
• 2 A commendation of his ministery. ver. 25.

Minding to commend his Ministery to them, to make way to that he had to teach, he first prevents that which might be objected against the same. Object. It might be said, it seemeth strange to us, that thou being servant to so great a Lord as thou hast described him to be, shouldst find so hard entertainement in the world, being almost in con­tinuall afflictions.

This is so farre from derogating any thing from me or my Ministery, Answ. that contrarywise I have good cause to [Page 139]joy and doe rejoyce therein; for thereby I make supply of the sufferings of Christ, and that for the good of the Church in generall and of you particularly. Wherein first observe:Obs. That it is no new thing for the ministers of Christ to be afflicted for the Gospells sake. The Apostle was seldome in any other condition; the like was the state of other Apostles and of the Prophets that were before them, and of all other sanctified Ministers. The Disciple is not above his Master, and all that will live godly in Christ must suffer persecution; then much more they that teach men so to doe: yea this is so ordinary to faithfull Ministers, and so usuall a companion to their faithfulnesse, that a man may worthily doubt of that Ministers faithfulnesse, that findeth not this entertainement in this world.

They are therefore men either of weake understand­ing, Vse or of a very perverse heart, who assoone as they see a Minister under persecution and trouble, forthwith cen­sure him as a busie and factious man: so with the same breath they give sentence against the holy Apostles and Prophets, yea and against our SAVIOUR CHRIST Himselfe.

It is their peevishnesse, want of judgement, and dis­cretion, Object. &c. that is the cause of their trouble.

There may be some such fault in some, Answ. yea in some measure in all: but why then escaped not Saint Paul and other the Apostles and Prophets, yea and CHRIST Him­selfe? were they peevish? It is therefore some other thing that is chiefely the cause of Ministers molestations, even the inveterate hatred of the old Serpent and his brood.

It is for instruction, 2 letting such to see they have no cause to be grieved or ashamed at their sufferings for the Gospell, but to rejoyce rather. Iam. 1.2. My brethren, [Page 140]count it exceeding great joy, when ye fall into divers tempta­tions. And Acts 5.41. Rejoycing that ye are counted wor­thy to suffer rebuke for CHRIST. Indeed men ought not to be without sense of their afflictions. How then shall they profit by them? Indeed as they are Gods chastisements, they ought to be grieved at them, and humbled under them. But the joy conceaved at the cause of them, and the honour God vouchsafeth to us in them, ought to swallow up, or at least overcome that sorrow. Many are the reasons why we should rejoyce in this kind of affliction.

But let us consider the reasons alleadged by the Apostle in this place.

The first is, because therein he made a supply of Christs afflictions. Object. It seemeth then (may some say) that the suf­ferings of Christ are not sufficient, but had neede to bee supplyed and patched up by our good workes, doings or sufferings.

CHRIST and His members make but one Christ. Answ. 1 Cor. 12.12. and therefore that which they suffer He suffereth. Acts 9.4. Saul, Saul, why persecutest thou Me? And He will suffer in His members, that He may be also glorified in them. 2 Tim. 1.11. Rom. 8.17. It is there­fore a very comfortable thing, to suffer for the truths sake: And they that fly it by unlawfull meanes, being cal­led to it, eschew their owne comfort, and in seeking to save their life, shall loose it.

2 His second reason, is, because it is for the good of the Church in generall, and of them in particular.

Then the martyrdome of the martyrs in suffering, Object. merits for them.

The afflictions of the godly, Answ. and specially of the Mini­sters, for the truth, tends greatly to the good of the [Page 141] Church, to the confirmation, comfort, and good example of it: but as for merits, it neither needeth any but the merits of CHRIST, neither if it did, could they availe.

But the Papists that would wring these things from hence, are evidently discovered to be blasphemers of God and of CHRIST His Sonne. The Apostle opposeth this everywhere. 2 Tim. 2.10. Therefore I suffer all things for the elects sake, that they might also obtaine the salvation which is in IESUS CHRIST with eternall glory: 2 Cor. 1.6. whether we be afflicted, it is for your con­solation and salvation. And Phi. 1.12, 13. He wills them to understand, that his sufferings turned to the further­ance of the Gospell: his bonds for Christs cause were famous in Court and Country; whereof there was this excellent fruit, that many of the brethren were imboldened; and not as men would thinke discouraged, and did more boldly speake the Word. Here therefore we are taught:Observ. that the Church looseth nothing, but gaineth much, by the sufferings of the godly, specially the ministers.

Which should incourage and comfort us greatly in our sufferings, Vse 1 seeing both we our selves and many others reape such fruite thereof.

And here behold the admirable wisedome and good­nesse of God, defeating the plots, and turning upside downe the pretences of the Divell and his cursed instruments in their persecutions of the Ministers, turning that to the singular good, comfort and confirmation of the Church, which they intend and directed to their ruine and over­throw.

Here further observe:Obs. That the Church is called the body of Christ; we are as neerely knit to Christ as the body is to the head, so Eph. 1.23.

To comfort us who are so neerely knit unto Him, Vse 1 bone of His bones, and flesh of His flesh. How can we perish if He be our head? or what affliction can separate us from Him? Rom. 8.

And ought not this to make us ready to suffer for the Churches sake, Vse 2 seeing it is the body of Iesus Christ? And if wee ought to doe good and to rejoyce in doing good to the Church, though it be by sufferings; how much more ought we so to doe, when we may doe it without suffering for it?

HAving thus remooved that which might have beene objected, he commeth now to the commendation of his ministery, wherein he setteth forth:

• 1 The object and causes of it, verse 25, 26, 27.
• 2 His diligence and faithfulnesse in the execu­tion of it, verse 28, 29.

The object of his ministerie is here noted to be the Church, whereof hee saith, of which Church I am be­come a Minister: In which words he resumeth that he had said in the end of the twenty third verse: for the twenty fourth verse is interposed to prevent an Obje­ction.

The Ministers of CHRIST,Observ. are the Ministers of the Church, which Church is the body of CHRIST, this company of men, this selected and choyce company, [Page 143]as the Word translated, the Church, [...] doth signifie such as labour in the worke of the Gospell, and none but these; these are given of Christ for the repayring and building up of the Church. Eph. 4.11, 12.

Wherein appeareth the great dignity of the Church, Vse 1 and the great account God maketh of it, who hath given His best guifts to men to doe them service, for their sal­vation, the rest of the world having no portion in these men nor in their guifts or labours.

It sheweth the great account Ministers ought to make of their people, Vse 2 and the great care they ought to have of their edification, being of so great account with God, and committed to their charge.

How unkinde and unnaturall a thing it is for this Church or any member of it, Vse 3 to molest and persecute these ministers given of God in His great love to doe them good, even to bee His blessed instruments to save their soules.

• The causes of his ministery are two, The efficient.
• The causes of his ministery are two, The end.

The efficient is, the dispensation of GOD given him: Observ. whereof the meaning is, that his Ministery was freely committed unto him by the most wise and holy govern­ment of GOD, wherewith He governeth His Church as His owne house, so much the Word (dispensation) signifies, and appointeth His Ministers as overseers and stewards thereof. GOD is the Lord, the Church is His house, the ministers His stewards, the Word and Sacraments, the foode and rayment which they must from God minister to their brethren and fellow-ser­vants.

This should make the Ministers wise and faithfull: Vse 1 [Page 144] happy is that servant, Mat. 24.46.47.51. whom when his master shall come, shall finde so doing. 1 Cor. 4.2. It is required in stewards, that a man be found faithfull. But if that evill servant say in his heart, my master deferreth his comming, and shall beginne to eate and drinke and to smite his fellowes; the Lord of that servant will come in a day, that hee thinketh not, and will cut him in pieces, and give Him his portion among hypo­crites.

And this should make the people diligent and duti­full in receiving their spirituall foode and rayment, 2 as from God, at the hand of those that are appointed stew­ards and overseers for them,Heb. 13.17 that they may doe it with joy and not with griefe; for that is uncomfortable indeede to the minister, and unprofitable to the people.

Of this dispensation he saith: That it was given to them­wards, or for them. His ministery doubtlesse was given for the use and behoofe of the whole Church: for his commission (as of the rest of the Apostles) was generall, Goe teach all Nations, Mat. 28.20 2 Cor. 11.28. &c. and he professeth, the care of all the Churches lay upon him; howbeit having now to doe with the Colossians he applyeth it to them, affirming that it was given him for them, as if it had beene for them alone: teaching,Obs. That the Minister should have such care of every part of his charge, as if his Ministery had beene commit­ted to him for their behoofe and profit onely: and that every one pertaining to a Ministers charge, every family and every person, should make such use of their minister, as if he had received his ministery for them alone. And great reason there is of this latter, especially seeing God hath so dispo­sed, that the speech of the Minister reacheth to every one in the assembly, being within compasse of hearing, as suf­ficiently and effectually, as if there were but one person standing before him; so as every one may reape as [Page 145]much profit as if GOD and His Minister respected none but him.

The end of his Ministery was to fulfill the Word of God, that is, to accomplish the promise of God made concern­ing the exhibiting of CHRIST, and the calling of the Gentiles; which God fulfilled by sending the Apostles to preach CHRIST unto the Gentiles. Looke Rom. 1.1, 5. and Rom. 16.25, 26. In regard hereof the A­postles are said to have entered upon the Prophets labours, Ioh 4 37, 38. and to have reaped that which they sowed, because they were sent to performe and publish the performance of the things which God hath promised by the mouths of His Prophets. Hereby then we learne: That the Ministery, especially of the Apostles (and consequently of Pastors and Teachers in a proportion) is appointed of God; not onely to de­liver and publish the promises of God, but by their ministery to performe and fulfill them.

Which serveth greatly to commend our Ministery a­bove the Ministery of the Prophets. Vse 1 Which maketh the people more inexcusable, if they profit not by it: and se­condly the Ministers more guilty, if we strive not to a­dorne so excellent a ministery.

It may serve to confirme mens faith in the promises not yet performed, which we preach and publish; Vse 2 seeing we preach, and by preaching fulfill many of Gods pro­mises made by the Prophets in their times. For who will not easily be induced to believe a second promise, when his eyes doe see the former performed?

THis Word of God, that is the Gospell, he commendeth by the quality of it, calling it a Mystery, as he doth also, Rom. 16.25. Ephes. 3.9. which is a word bor­rowed from the superstition of the heathen, specially the Aegyptians, whose religion was called a mystery and a secret, because their religion was kept hidden from the people and was knowne only to themselves, being expres­sed by pictures of birds and beasts, so as the people might not understand it: wherein the Papists agree well with them, who would not have the people acquainted with their religion, but to depend upon their Teachers. Observe hence,Obs. The Gospell is a mystery that cannot bee at­tained to by any wit or learning of man. All the Philoso­phers and wisest men, of profoundest learning, were ne­ver able to discover these mysteries of the Gospell: they are such secrets as could never enter into the heart of any man to conceive.1 Tim. 3.16. Great is the mystery of godlinesse, God ma­nifested in the flesh: To know the Fatherly nature, good will and mercy of God in CHRIST, to know the eter­nall purpose and counsell of God to save us and bring us to glory, (us I say) that are by nature sinners, rebels to His Majesty, for us to be reconciled to God; here was a my­stery to the world beyond all apprehension of men and Angels; that Christ should be borne of a Virgin, that the eternall Sonne of God, the Lord of life should suffer death, and be raised up againe by His own infinite power, that we should be justified by the righteousnesse of ano­ther, that these bodies after a dissolution to dust, should be raised up in their numericall parts and live againe with [Page 147] God in glory &c. Well may we understand these glo­rious and transcendent mysteries, but we cannot possibly comprehend nor conceive them; but cry out, ô the depth of the wisedome of God, &c.

Now the Gospell may be called a mystery in three regards.

• 1 Absolutely, because it is a thing of it selfe within the will of God, which no creature by it selfe is able to know: if a thing within my mind be such that no creature can know it, further then I make it knowne; none knoweth the things in man, but the spirit of men: how great a deepe and secret is that which is within God Himselfe? Thus it ceased to be a Mystery, when GOD did first reveile it.
• 2 But yet a Mystery still, in regard of the spare reve­lation and small number of those to whom it is made ma­nifest. For a thing is not onely hid while I keepe it in my selfe; but while I shew it only to some few persons more neere me, it is a secret matter still. If the King acquaint some two or three of his most neere favorites with a se­cret, it remayneth hidde still, and a secret in comparison of things commonly knowne. Thus was the Gospell a mystery when it was made knowne to the people of the Iewes onely; but continued no longer a mystery in this sense, when now it was notoriously published to all na­tions.
• 3 The Gospell is still a mystery when it is now divulg­ed, in regard of those whose eyes are not opened to see it, and their eares boared to attend to it; as newes so com­mon every where, that they are no newes, are still secret to such, who being deafe, have never heard of them: thus it is at this day a hidden riddle to many, Christians by outward profession.

No mervaile then to see so many men, Vse 1 yea so many wise and learned men ignorant and erring concerning the Doctrine of the Gospell; it is not every mans case to un­derstand a mystery, untill the spirit of the Lord come: there is a vayle over our eyes that we cannot possibly discerne the wisedome of God: Saint Paul was quicke sighted, no Cyclop, that held the truth in unrighteous­nesse, but in all the learning of the Pharisees very exact; yet he could not discerne these matters till the Lord pul­led downe the scales from his eyes, and shined to his heart with a glorious light from heaven.

We see what we must impute our not profitting unto; Vse 2 even this, that we have not gotten the eye-bright of the Spirit wherewith our eyes should be cleered: we doe ma­ny, like the Woman, who going to bed seeing, and in the night taken blind, waking in the morning, complained of the Curtaines: So we not discerning of our spirituall blindnesse, we complaine of the Curtaine, strange man­ner of teaching, obscure speaking, perplexed sentences, I know not what in the Teacher, when in truth the fault is neerer home; we are too much in our owne light, not knowing our selves: for the points of the Gospell are not darke in themselves, but that they light into the hands of such darke expositors as we are, in whom is nothing but darkenesse; so that we had neede to pray with David;

Lord open mine eyes, Psal. 119. that I may see the wonders of thy Law.

We see what great cause we have to mervaile at the goodnesse of God towards us, 3 who hath vouchsafed to reveile this blessed mystery unto us.

Of this mystery, hee saith, that it was hidden from eternity and from all ages. Observ. Observe: The mystery of the Gospell was hid from all ages before Christ. Rom. 16.25. and [Page 149] Ephes. 3.9. Touching the Gentiles,Rom. 16.25. it is cleare that this mystery of the Gospell was hidden altogether from them; and concerning the Iewes, although they had the Promises; yet both had them obscurely shadowed in types and figures, and they saw not the performance of them untill Christ His time: therefore it was, that at first they made such opposition to the Gospell; and when they began to submit themselves to it, and embrace it, yet they could not for a good space conceive how it could be that the Gentiles should be partakers of eternall life with them.

Secondly, That it was now made knowne, not to all but to the Gentiles, that is, to those who being justified by faith in CHRIST, give themselves to the study and pra­ctice of sanctification. Where appeareth, how greatly we are bound to Almighty GOD, who hath vouchsafed, Obs. not to equall us alone with the Iewes, His ancient chosen people: Vs, I say, who were prophane and uncircumcised Gentiles, without CHRIST, aliens from the Common-wealth of Israel, stran­gers Ephes. 2.11, 12. from the Covenants of promise, without hope, without GOD in the world, but even to preferre us before them, gi­ving us to see and heare those things, which many Kings and Prophets among them desired to heare and see, but had it not granted to them. O LORD, who were we, or our fathers fathers houses, or what were their or our deserts towards Thee, that Thou should'st be pleased thus to deale with us, and thus highly to exalt us? And shall we turne backe againe to the wayes of our former blindnesse? GOD forbid; yea, rather how ought we in knowledge, faith and holinesse, to exceed those before whom our gracious GOD hath so farre preferred us? Here note the great priviledge of the Saints to whom GOD is pleased to re­veale this mystery, passing by all other men, of what de­gree [Page 150]or dignitie soever. Psal. 25.14. The secret of the Lord is revealed to them that feare Him. The Sunne shineth and the raine falleth upon other men; but His mysteries He openeth not, but to those that love Him, being before be­loved of Him.

But we see many wretched men understand the myste­ry of the Gospell, Object. can dispute of it, defend it.

Their knowledge is no knowledge, Answ. because practice is not joyned with it. 2. Even they also are by profession Saints.

To stirre up to thankfulnesse and all holy endevour to walke worthy of it: Vse this we shall the rather be induced to, if we consider the cause, moving GOD thus to deale with us; not our wits, or wils, or worthinesse, or any thing else in us, or in any other creature, but even his own good pleasure. As Ephes. 1.9. Having made knowne to us the mystery of His will, according to His good pleasure, which He purposed in Himselfe.

VNto this mystery of the Gospel now spread abroad among the Gentiles, he ascribeth glory; yea, riches of glory, that is, abundance of glory: thereby teaching, That the Gospell preached among the Gentiles, Observ. is not only a mystery, but a mystery full of glory. Even that wherein the gloriōus power, goodnesse, and wisdome of God is set forth: For what power, goodnesse or wisdome is any thing compa­rable with that which appeareth in mans redemption? [Page 151]Verily all the glory of earthly Kings, wherein they set forth their power, goodnesse, wisdome, is but a childish thing in comparison of this. Let men therefore of shal­low understanding, admire and magnifie the glorious shewes and actions of earthly Kings: Let us admire and adore this mystery of the Gospell among the Gentiles; and the rather, because we our selves are partakers of it, and by it transformed into the Image of God.

This glorious mystery is set forth by the subject of it,Obs. which is Christ; for Christ is the only subject of the Go­spell. Whosoever and whatsoever teacheth CHRIST, teacheth the mystery of the Gospell; and whosoever teacheth not Christ, teacheth not the Gospell.

Of CHRIST he saith, that He is among us Gentiles; Obs. for so should this word, [...], be here rendered as it is im­mediately before, among the Gentiles; for by the Gospell we have Communion with God and with Christ his Son: 1 Ioh. 1.3. He dineth, and suppeth, and lodgeth with us; we see, and heare, and feele, and taste, and eat, and drinke Him: How glo­rious then is the Gospell, by which IESUS CHRIST is communicated with us? And how glorious is the Church? Even the Temple of God. When Iacob going downe into Mesopotamia, slept, and in his dreame saw a ladder reaching from earth to heaven, the Angels ascen­ding and descending, and the Lord standing at the top of the ladder; being awakened, he said, Surely the Lord was in this place, and I was not aware of it: So may we say, sure­ly the Lord is among us, even the Lord Iesus Christ, and we consider it not.

Let us therefore put off our shooes from off our feet, Vse 1 for the ground whereon we stand is holy ground: Let us sanctifie our selves, for the Lord of all the world is among us. And henceforth let us be ashamed to professe that wee have [Page 152]communion with Him, and yet hold fellowship with Him and sinners.

Let us also with comfort consider our dignity and ho­nour, Vse 2 among whom the Sonne of God is, and by Him the Father also is pleased to dwell.

And what then though wee be forced to live among thornes and bryars, Vse 3, among serpents and scorpions, among men wholly set upon mischiefe, whose tongues are swords, who have the poyson of Aspes under their lips? Let this comfort us, that the Lord Iesus Christ liveth a­mongst us, and in us, by His Holy Spirit, and will be with us to the end of the world.

This CHRIST he describeth by His effect toward us, calling Him the hope of glory; that is, He in whom, and by whom, we hope and looke for glory: So, 1 Tim. 1.1. He is called Our hope. Observ. CHRIST then is He in whom we looke and wait for glory. God, which cannot lye, hath pro­mised to give us further assurance of it, Hee hath lift up CHRIST on high, placed Him at His right hand farre above all Principalities, &c. and made Him partaker of His glory: When He shall appeare, then shall we also appeare with Him in glory: this wee wait and looke for, this is our rest.

What then though reproach and shame befall us in this evill world? Vse 1 Let us beare it with patience, and with joy looke up to the glory prepared for us. And what if an armie of evills meet with us here below? by the helpe of Christ we shall overcome them all, and be more than conquerours, and in the end crowned with a crowne of immortall glory. There wanteth nothing but a little wai­ting; Yet a little while, and He that shall come, will come, and will not tarry. Behold Hee commeth in the clouds, and His reward of glory is with Him.

In the meane time let us live as those that look for His glory, Vse 2 and not dishonour our selves with base actions of sinne, that are appointed for such glory.

THe Apostle having commended the Gospel unto the Colossians, by the excellencies ascribed unto it; that it is a mystery and a Secret, knowne onely of a few; then from the antiquity of it, hid since the world began; and from the peculiarity of this priviledge; onely to the Saints, not to the rest of the world, in respect of the saving vertue and power of it:

Now he presseth his exhortation to embrace and re­ceive it; and the rather we should be induced hereunto, if we consider the cause moving God thus to deale with us, viz. not for any thing in our selves, not for our worthi­nesse, for our parts, our wit, or wils, or any thing else, or any other creature; but meerely of His owne good will and pleasure, to whom God would: What should move to make this difference betweene men, seeing all naturally are in the same case and condition? even his owne will and good pleasure.

Hence observe: Doctr. That the cause why the Gospell is revea­led to us, and not to others, is the will and good pleasure of God. So CHRIST saith; Matth. 11 25. I give thee thankes O Father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them un­to babes. Even so, O Father, because such was thy good plea­sure. [Page 154]Were it any dispositions fore-seene in men, then those should be called and taught, who were of the best capacitie and towardnesse, who were for civill carriage most unblameable; but not many wise, not many of great wit, but babes and simples ones are called; yea, Publicans and Harlots had these things made known to them, when Philosophers and Pharisaicall Civilians were excluded. To shew it in particular, as it is a grace of God to give His Lawes and ordinances; so it is His meere Grace that they are bestowed on any, rather than others: This is shewed in giving them to Israel, who were worse than Tyre and Sydon, than Niniveh, than the Nations; I doe not send thee to a Nation of a strange tongue, Ezck. 3.3. they would heare thee. Had these things beene done in Tyre and Sydon, they would have repented. Niniveh repented at the preaching of Ionah, Loe a greater than Ionah is here: Yea, God is forced every where to upbraid them with stiffe-neckednesse, a necke of steele, with hard hearts, hearts like Adamant, with brazen fore-heads; yea, to call them a gain-saying and rebellious people. Even as His pleasure carryeth raine to one place and to another; So He maketh His Mini­sters drop the Word of Wisdome amongst some, and not amongst other some. Matth. 10.6. Goe not into the way of the Samaritans. So, Acts 16.7. Goe not whi­ther thou intendedst, but into Macedonia. Now if mans outward teaching be affoorded out of meere grace, how much more God, inward teaching; yea, His opening the eye of our mindes? As no reason can be given why one mans eyes were opened, one dead man raised, rather than all the rest: So no man can give a reason why these who now see and beleeve, should be made to see rather than others. Vse 1

This serveth to confute those who thinke the Word [Page 155]to be given or deteyned according to something in them to whom it is given, or from whom it is deteyned, in them or their progenitors. But we have shewed suffici­ently, that it is first sent amongst any freely, and if it be withheld from any, it must be for their owne deserts, or some who have beene before them, parents to them: not for their owne deserts; for many of the heathen were not so hard hearted and impenitent as the Iew; and for their Parents fault it could not be withheld, unlesse we would make particular Parents to stand for themselves and their Children; yea, some thinke that the inward teaching, which doth so teach that it changeth the mind, that this teaching I say, is given to such whom God doth see as fit to worke with it and use to this purpose: as a Captaine setteth a man on a horse whom he doth see will mannage him well. But this doth presuppose a connaturall Corre­spondence in corrupt nature, to the supernaturall grace of God, and a power in nature to use grace aright, which hath long since beene condemned as a Pelagian error, from these grounds; that we cannot doe any thing which profiteth to salvation, out of Christ, that we are not fit to thinke a good thought.

Let us acknowledge Gods free grace that we have these things opened and revealed to us; Vse 2 we of meane parts for understanding in comparison of others, we who have beene often more vilely and viciously disposed then o­thers: let us acknowledge that He hath opened these things and hidde them from others, even because it so pleased Him. Finally, let us walke worthy these ordi­nances, to be fruitfull in them, least He say to us as to Capernaum; woe be to thee, thou wert lifted up to heaven, but I will throw thee downe to hell.

What is the riches of the glory of this mystery] Vnto this [Page 156]mystery of the Gospell now spread abroad among the Gentiles, be ascribed glory, yea riches of glory; that is, abundance of glory: Doct. thereby teaching us: That the Go­spell preached is not onely a mystery, but a mystery full of glo­ry. Even that wherein the glorious power, goodnesse and wisedome of God is set forth: for what power, goodnesse or wisedome is any thing comparable with that which appeareth in mans redemption? verily all the glory of earthly Kings, wherein they set forth their pow­er, goodnesse, wisedome, is nothing in comparison here­of. The Gospell is not onely of great excellency in it selfe, but it puts glory and excellency upon all that doe sincerely professe and embrace it; it makes them to shine gloriously in all their conversation before God and men:Pro. 4.8.9 so saith Salomon; Exalt wisedome, and shee shall ex­alt thee, shee shall bring thee to honour: if thou embrace her, shee shall give thee a comely ornament unto thy head, yea shee shall give thee a crowne of glory.

Let us then admire and adore this mystery of the Go­spell; Vse and the rather because we our selves are partakers of it, and by it transformed into the image of God from glory to glory, by the spirit of God.

This glorious mystery he setteth forth by the subject of it, which is Christ;

Whence observe, Doct. what the maine subject, and substance of the Gospell is, it is Christ. Whosoever and whatsoever teacheth Christ, teacheth the mystery of the Gospell; and whosoever teacheth not Christ, teacheth not the Go­spell.

Of Christ he saith, that He is among us; for so should the particle [...] be here rendred, as it is immediately before (among the Gentiles.) For by the Gospell we have communion with God, and with Christ His Sonne.

Observe hence; Doct. That CHRIST dwelleth in His members, in all true believers: He lives in them, He dyneth and suppeth and lodgeth with us; we see and heare, and feele, we taste and eate Him. How glorious then is the Gospell, by which Iesus Christ is communicated with us, and how glorious is the Church, even the assembly of GODS people among whom CHRIST the Sonne of GOD dwelleth? For better cleering of this point, I will shew you what it is to have CHRIST dwelling in us, viz. When He doth exist after another manner then He did before; when there are other effects then there were before; when He doth shew Himselfe kinde and favourable, when He doth manifest His comfortable presence, as he did in the Temple. It is seene in foure particulars.

• 1 When as He commeth into the heart to be there, He is united unto it and made one with it.
• 2 He continues in the heart, where once he begins to dwell; and that is the reason why we continue in the state of grace.
• 3 He delighteth in us, he delighteth to dwell in the place where He dwelleth: For a man cannot properly be said to dwell in a place, except he delight to dwell there. A man may be in a prison all his life long, yet cannot be said to dwell there, because he hath no delight to be there, he would not be there, if he could choose.
• 4 He is said to dwell in us, because he is so operative there, he worketh efficaciously in all the parts and fa­culties of the soule: He dwells in the soule as fire in the iron, He is in every part thereof.

If it be objected; how can Christ so dwell in us, Object. seeing He is in heaven and we on earth?

He dwelleth in us as the Sunne in the house, Answ. by his in­fluence [Page 158]of grace into our hearts; so that though He be absent, yet He dwells there. By these effects Christ discovereth Himselfe to be in us.

But what doe the Saints get by His comming? Quest.

Many speciall priviledges and benefits come there­by: Answ. as

1 Where CHRIST dwels, He makes that person glorious, He fills his heart with glory; and this I take out of Psal. 24.7. Be ye lift up ye everlasting deeres, that the King of glory may come in. Where CHRIST comes into the heart, Hee comes as a King of glory, Hee comes not as a man that is glorious, who keepes his glo­ry to himselfe, but He communicates His glory to us. And herein is the difference betwixt CHRIST and an earthly Prince: When a Prince comes into a house, the house is the same still, he keepes his glory to himselfe: But where Christ comes, He changes the heart, he alters the house, He makes that glorious; He beautifies and decks the soule with such excellencies as makes us seeme glorious to our selves, and appeare so to others. So Moses face did shine, because God did communicate His glory to him; now that outward glory was a type of this inward glory, which Christ communicates to the soule of him in whom He dwells.

Where Christ comes in, 2 He ruleth and governeth the soule, He guides the spirit where he dwells, He keepes the heart in order, He keepes the understanding, will and affections in obedience; and this I take also out of Psal. 24. Be yee lift up yee everlasting doores (speaking of the soule.) For Christ where He comes, He comes like a King, He ruleth as a King, He brings His kingdome with Him: As Sathan rules in the children of disobedience; so CHRIST ruleth in the children of obedience; He [Page 159]guides and orders the spirit the right way.

3 Where Christ enters in and dwells, He refresheth the heart, He comforts the heart, He brings a great deale of joy with Him. So saith the Prophet Esay Chap. 57.Esay. 57. [...]. Thus saith the High and lofty one that inhabiteth eternity, whose Name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of contrite ones.

Here are two benefits layd downe,

• To refresh.
• To give life.

He doth refresh the spirit of the humble, that is, when the spirit is drooping and the heart is made sadde and de­jected, meditating upon nothing but feares and dangers, then Christ comes into the heart and calmes all, sets all at rest, brings tranquillity and refresheth the soule; even as a man that feareth death, is refreshed when a pardon com­meth. He fills the heart with joy where He comes; as the Sunne doth bring light where ere it is present: and no more can a man have Christ in his heart without joy, then he can have the Sunne without light. For He brings mat­ter of joy with Him, He brings salvation with Him, as when He came home to Zaccheus, He said,Luke 19. this day is sal­vation come to thy house; and it Christ so say to any man, He brings matter of great joy. Again when he comes, He brings the spirit of joy, called the refore the joy of the Holy Ghost for where the Holy Ghost is, He is full of joy. Againe, where He comes, He brings His kingdome with Him, and that conlists of joy; Rom. 14.17.

4 Where Christ dwells, He gives life, He makes them living men: for He dwelleth in His Saints as the Vine in the [...], and every man that is in Him is a branch in [Page 160]the Vine: All the properties of life we have from Him: our sense and motion is from Him: in Him we live and moove and have our being: from Him is our life derived. He that hath the Son, hath life. 1 Ioh. 5.1 [...]. For as the old Adam did communicate corruption to us to make us active in sinne: So the second Adam doth communicate grace and life to all that are borne of Him, and therefore is called, the quickning spirit. For, as a man doth then live, when his soule comes into his body; So doth the soule then live, when CHRIST comes into the soule: and therefore He is sayd to be, the Resurrection and the Life, for where He is, there is Life.

5 The last benefit is Defence, Hee defends those in whom He dwels, He is a buckler to them, He preserves them from all crosses, at the least from the evill of them. And herein is the difference betwixt CHRIST and o­ther Inhabitants: Other Inhabitants are defended by their houses, but Hee the Inhabitant defends the house. And good reason, for though He dwell in our hearts, yet,Psal. 90.1. He is our Habitation. This is excellently expressed, Esa. 4.5, 6. Vpon all the glory shall be defence; that is, up­on all the people that are glorious: I will bee to them (saith God) a Covering and a shadow in the day from the heate, and for a place of refuge, and for a Covert from storm and raine. That is, You shall be as men within doores, others shall be as men without doores. And the Apostle sayth.1 Cor. 3.17. Him that destroyes the Temple, him shall God destroy. For, it is His Temple, and Christ will not suffer His house to bee pulled downe over His head, for it is the place where Hee dwelleth; He will protect and defend them.

If you would therfore have a greater measure of grace comforting and refreshing you, Vse if you would be full of [Page 161]life and grace, then fasten your eyes upon Christ the foun­taine. But it is your fault, you desire grace, remission of sinnes, and the parts of Sanctification abstracted from Christ, we goe to God and thinke not of Christ: but get Christ into your hearts, get Him knit to you, and then you shall receive grace from Him. Looke as it is with a Wife in marriage of her husband, she must not thinke of the Titles, wealth and honours that he brings separated from her husband; if she doe, it is an adulterous thought: but she must first take her husband, and then take those things that are derived from him: So let us first get our selves united with Christ, cleave to Him, live to Him, get our hearts moove to Him in holinesse and righteous­nesse; and then looke for remission of sinnes, adoption and reconciliation, and every particular grace from Him: If a man will have the treasure, he must first have the field, he must not thinke to have the treasure abstracted from the field, but first get the field, and then digge for the treasure: First get Christ in whom are hid all trea­sures, and then receive them from Him. Remember still that Christ must first dwell in your hearts: for although the spirit doe immediately act all, yet it is CHRIST. Labour therefore to be knit to Christ more and more; and as you are neerer in union with Him, so He dwells more in your hearts. As there are degrees of light from the Sunne as it is higher or lower: So there are degrees of Christs Vnion and habitation, and of all the effects of His cohabitation: labour therefore to get Christ into your hearts more and more. How shall we doe that?

• 1 Labour for a contrite and humble spirit; for there CHRIST dwels, and delighteth in such a soule. Esay 57.15. He hath but two places to dwell in, the highest heavens, and an humble heart.
• [Page 162]2 Againe, the lesse you love your selves, and the more you emptie your selves, the more will Christ dwell in you; the cleaner you keepe your hearts, the more unspotted, the more pleasure and delight will Hee take to dwell in you.
• 3 The larger spirit any man hath, the more rich in grace any man is, the larger the house is, the more Christ will delight to dwell there.

Which is Christ in you the hope of glory] This Christ he describeth by His effect toward us, calling Him the hope of glory: that is, He in whom and by whom wee hope and looke for glory.

Observe hence: Doct. Christ is he in whom we hope for glory. Hereupon He is called Our hope: 1 Tim. 1.1. God that cannot lye hath promised to give us further assurance of of it, He hath lift up Christ on high, placed Him at His right hand, farre above all Principalities and Powers, and made Him partaker of His glory: when He shal appeare, then we shall appeare with Him in glory; this wee wait and looke for, this is our rest.

What then though shame and reproach befal us in this world? Vse Let us beare it with patience and with joy, look up to the glory prepared for us: And what if armies of evils meet with us here below, and troopes of miseries follow us at the heeles? By the helpe of Christ wee shall over­come them all, and be more than conquerours, and in the end be crowned with a crowne of immortall glory. There wanteth nothing but a little waiting; Yet a little while, and He that shall come, will come, and will not tarry: Behold Hee commeth in the clouds, and His reward is with Him. In the meane time, let us live as those that looke for His glory, and not dishonour our selves with base actions of sinne, who are appointed for such glory.

HAving thus by occasion of speaking of his ministery (Verse 25.) expressed the subject of it, namely the mysterie of the Gospell, He returneth now to speake of his ministery againe, and of his faithfulnesse and diligence in the execution of it.

First, that which was common to him with Timothy and other Apostles; (Verse 28.) Then that which was proper to himselfe (Verse 29.) His faithfulnesse and dili­gence appeares almost in every word of these two Verses.

Where first observe generally; that these two things, Doctr. Faithfulnesse and diligence, are required of every Minister in his place and calling; they are required of every man in his calling, but of a Minister in a speciall and singular measure. For whether wee looke to the Lord that hath put him in trust, or to the things committed to his trust, not crownes nor kingdomes, but the soules of men; who should be faithfull if not he, who diligent if not he? To whom or wherein will he be faithfull, that is not faithfull to God? and in these things to whom or wherein will he be dili­gent (for conscience sake) that is not diligent in serving the Lord in these things? And if he be cursed that doth the work of the Lord negligently, withholding his sword from bloud; how much more is hee accursed, that doth the worke of the Lord in saving mens soules, negligently? Which our SAVIOUR would have done with such expedition, that He forbade His Disciples, going about that businesse, to salute any man by the way.

Particularly, their faithfulnesse appeareth: both in the subject matter; and in the manner of preaching. For the matter, it must bee in generall with all the Word of God, concealing nothing that is convenient. Act. 20.20. I kept backe nothing that was profitable unto you, &c. I will give you Pastors after mine owne heart, Ier. 3.15. and they shall feed you with wisdome and understanding. But Principally they must instruct them in the doctrine of repentance and remission of sinnes in the Name of Christ.

Secondly, in the doctrine of Faith in Christ; for Hee is the Bread of life; Repentance is but the sowre salled, it is the Lambe that makes the feast, 1 Cor. 2.3. I cared to know nothing amongst you, but Christ crucified.

Thirdly, with the doctrine of good works: 1 Tim. 15. Let them that have beleeved, have care to shew good workes; teach these things, they are good and profitable. This is for the matter.

The faithfulnesse of a Minister is seene also in the man­ner; 2 We have a rule, 2 Tim. 2.15. Studie to shew thy selfe a workman that needeth not to be ashamed, dividing the Word of truth aright.

Now this standeth in teaching the truth above-named, with respect of due circumstance; considering what is fit for weake, what for strong, for young, for old; there­fore there must be a Word of wisdome, as Well as of know­ledge, 1 Cor. 12.8. Wisdome which must enable a steward of God's House, so to distribute food, that every one may have his due portion. [...].

Thirdly for the Time; we must feed often, be instant in season and out of season: not onely when all things are fit, but out wrastling difficulties which would hinder; a Mi­nister is bidden to continue in doctrine, and Saint Paul was night and day occupied in his dutie, Acts 20.

Now as a Minister must teach by word, so also by ex­ample; five times in the Epistles to Timothy and Titus there is charge given, That they shew themselves presidents of all vertue. For a sheepe of all other is a plaine crea­ture, they will follow one the other to die for it: So our sheepe, they feed as much at the eye as at the eare; which made so many halt for company when Saint Peter halted, Galath. 1.

Now if Christ, who is the riches of that glorious myste­rie, Vse and the hope of glory, be the matter and subject of our ministery; with what diligence and faithfulnesse, with what care and conscience ought we to preach, and you to heare, of so excellent, so high and so holy a subject! Oh that this were considered of those that prophane the Word, and make it serve their purposes many times against God and godlinesse, and biting most the most godly and religious, and in the Pulpit maintaining bad persons and causes: Or that the people would seriously consider this, who either heare seldome or heare unreverently, or are not effectually moved with that they heare.

Their faithfulnesse and diligence appeareth in the per­sons to whom they preached, every man: that is, men of all Nations, Iewes and Gentiles of all sorts, of all ages and sexes.

Where note, The goodnesse of God, Doct. who would have eve­rie man taught, that hee might bee saved: who will have all men to be saved, and to come to the knowledge of the truth; 1 Tim. 2.4. and therefore offereth salvation to all men. Tit. 2.11. So that no man is exempted, no man excluded, but he that exempteth and excludeth himselfe, and refuseth the grace of God so free­ly offered, and intended to him.

Which is a ground of great comfort to poore sinners of all sorts; that no sin, Vse 1 nor no unworthinesse in us doth [Page 166]exclude us from the free offer of grace and salvation by the Gospell. God lookes for nothing, nor requires no­thing at our hands, but only to be humbled, to repent and come in and receive a pardon.

It leaveth all impenitent and unbeleeving wretches, 2 such as refuse and contemne the Gospel, altogether with­out excuse. What can they say for themselves, why sen­tence of condemnation should not passe upon them? mer­cie hath beene proclaimed, grace offered; but they sligh­ted the opportunity; and therefore justly condemned.

2 Hence observe: Doctr. That it is the duty of the Minister, not once to teach and admonish his whole flocke in grosse and gene­rall, but also every one in particular, as he may have any good opportunitie or occasion offered. How farre are they from this, that doe it not so much as in generall? Or how can they performe this, that come at their flocks but now and then, and that to milke and fleece them principally? for though they feed them now and then when they come among them, it is evident wherefore they come, by the time when they come, viz. at shearing time, at Easter, and harvest.

3 Their faithfulnesse and diligence appeares in their manner and kinde of preaching, both teaching and admo­nishing; which is the duty of every Pastor: for it is a small thing to informe the understanding with doctrine, except also the heart be reformed by exhortation, where­of admonition is one kinde, and here put for all; and it goeth well with us when we can be reformed by both.

The manner also of performing these things, declareth their diligence and faithfulnesse, namely [in all wisdome] for as the Word of CHRIST should dwell amongst us richly in all wisdome, Col. 3.16. So the Minister should minister it in all wisdome, wisely considering each ones ca­pacity, [Page 167]age, sex, condition, applying the Word unto them accordingly: for to the Pastor the Word of wisdome is committed, 1 Cor. 12.8. The shepherd may not feed or drive the young lambes and the strong ones of the flock, alike; neither may the Minister deale alike with the weak and strong. Those that have little knowledge, must be gently taught, babes must be fed with milke; those that have knowledge, but want conscience, must be sharply rebuked, that they may be sound in the faith; they that are cast downe, must be supported and raised up, the bold and presumptuous must be beaten downe; upon some we must have compassion, putting difference, others we must save with feare, plucking them out of the fire, Iude verse 22. Publike sinnes must be rebuked openly, that others may feare: Sinnes lesse knowne, are to be censured more privately: An elder man or woman, is not to be rebu­ked, but exhorted as a father and mother; the younger men are to be dealt with more freely, but as brethren, 1 Tim. 5.1, 2. Publike persons are to be so dealt with, that their authority be not brought into contempt: Pri­vate persons may without hazard be more roundly dealt withall.

The want of this wisdome in the Minister, oftentimes brings his ministery into contempt, and his person in­to hatred, danger, or both. Let every Minister there­fore pray, and by all good meanes labour for this wise­dome.

Finally, the end which they propounded to them­selves in all their labours, proveth both their diligence and faithfulnesse; for it was, That they might present eve­ry man perfect in CHRIST IESUS, that is, That they might be filled with knowledge, faith, and holinesse; which the Apostle, Ephes. 4.13. calleth a perfect man, [Page 168]and one that is come to a ripe age, and full growth and stature in CHRIST. This then ought to be the scope of every mans ministery, to beget men to CHRIST by the immortall seed of the Word; and to nourish and feed them more and more, till they come to a perfect growth: to initiate and to enter men into CHRIST, and by lit­tle and little to perfect them, that so they may present them perfect unto GOD, in CHRIST IESUS. Esteeming that they have never done their duty, till they had presented them perfect men in CHRIST.

Now how great labour and care, diligence, and assi­duity is to be had to worke so great a worke? Doe they propound this scope unto themselves that preach not? Se­condly, That preach seldome? Thirdly, That preach carelessely? Fourthly, That preach corruptly, vainely and ambitiously? But these men have their reward: they doe their owne worke, and they shall be paid their wages accordingly.

HItherto of that which the Apostle affirmeth of him­selfe and Timothy, or his fellow Apostles together: Now followeth that which he affirmeth particularly of himselfe alone; which is, that he aimed at this marke, la­bouring with hard and sore labour, (for so doth the word signifie) using great endeavour and contention, as they doe that strive for the best gaine. Where, besides that which hath beene before observed, we learne; That the worke of the ministery, being rightly performed, is a painefull and carefull worke, full of hard labour and much striving. Hence they are compared to harvest labourers: to soul­diers, 2 Tim. 2.4, 5. and to those that strive for masteries. 1 Tim. 4. They are charged to preach, to be instant in season and out of season. Surely the sweat of the Ministery ex­ceeds the sweat of other callings; and with the sorest la­bourer, the Minister eates his bread in the sweat of his browes. 1 Thess. 5.12. Now we beseech you brethren, know them which labour among you. Men ordinarily will not know them, nor know their labour: Yet GOD Him­selfe takes notice of it for a labour. Revel. 2.2. I know thy workes and thy labour. God acknowledges the Ephesian Angels labour. The Elders that rule well, 1 Tim. 5.17. let them be coun­ted worthy of double honour, especially they that labour in the Word and doctrine. We shall finde, 1 Thess. 2.9. two sore words joyned together, [...]; Yee remem­ber our labour and our travell. The pastorall toile in the cure of Soules, is no lesse than was Iacob's in keeping of Labans sheepe, Gen. 31.40.

To stop the foulest mouthes of such persons, Vse that cry downe the ministery for an idle calling, and account Ministers of all other men to live the most easie lives. It is to be confessed, that of many Ministers it may be sayd, as our Saviour speakes of lillyes. Math. 6.28. They labour not. But the point is not, what is the labour of some persons, but of the calling and office. And yet indeed many may be sayd to labour hard enough, and yet are guilty of idlenesse: We laboured day and night, viz. even with our hands: So farre goe many with Saint Paul; painefull and laborious in worldly affaires, but remisse and most carelesse in the worke of their ministery to build up the Church of God, and to edifie the people committed to their care and charge.

See then ye Pastors what the Lord requireth of you, Vse 2 and be instructed in your duty, to be painefull, faithfull and carefull: acquit ye like men, and discharge the trust put upon you;1 Pet. 5.4. that When the Arch-Pastor shall appeare, yee may of Him receive an incorruptible Crowne of glory.

And you people committed to their charge, Vse 3 how care­full God is of your salvation, who requireth such a deale of labour, care, striving, &c. in those that He appointeth ouer you. And you that have such, magnify the good­nesse of God in giving them, and strengthen their hands and encourage their hearts unto the worke of their mini­stery. And you that want them pray for such, and for remooving of those that are unsufficient and scanda­lous.

Finally, that no man might attribute any thing to himselfe, to his owne vertue and power, as if he had done all these things; he attributes it wholly unto God, saying, it was according to his working, which worketh in mee mightily.

Observe: The love, Doct. diligence and faithfulnesse of a Mini­ster in the labour of his calling, is from Gods gracious working in us, and is to be ascribed wholly to Him.

Wherefore where these things are not, Vse 1 let them be earnestly asked at his hand who giveth freely and up­braideth no man.

And let all men, seeing that the guifts of the ministery, Vse 2 and the paines taken in the worke of the ministery, are of the free guift of GOD, acknowledge that their whole salvation and all the meanes thereof are meerely of the grace of GOD in CHRIST IESUS.

THis Verse openeth the matter for which he strove with God by all meanes; in it two points:

• 1 The thing it selfe.
• 2 The antecedents or meanes leading to it.

The thing is, that their hearts might bee comforted at [Page 188]the knowledge of the mystery of God the Father and of Christ, that is of the Gospell, which told them that Iesus Christ God-man was made light and salvation to them, as to other Gentiles: for the incarnation of the Sonne of God, and the calling them to be a people who before were none, were hidden mysteries, till God reveiled them. Now to this end he prayeth, that they might be knit toge­ther in love, and a more full knowledge, having with it full­nesse of perswasion.

The better to understand it, we must remember that these Colossians were brought by Epaphras to know the Gospell in truth. Secondly, you must know that they had love, yea true love. Thirdly, that they did not feele the joy of the Holy Ghost so plentifully as others, first be­cause through the Divels tares of dissension, there was not that soundnesse of love which should make them ful­ly of one heart.

Secondly, because though they knew the Gospell, yet they knew it not so plentifully, being in part ignorant of their Christian liberty, of the all sufficiency of Christs sole mediation, as who looked and listened a little to the helpe of Angells this way.

Thirdly, from hence it came; that being weake in knowledge, they somewhat staggered: the Apostle therefore wisheth them the tast of heavenly joy more fully in that they knew, and to this end wisheth that all impediments of heavenly joy, as dissension, doubting, ignorance being remooved, they might be one in love, rich in knowledge, and fully perswaded and resolved in the things they knew.

First then, Doct. from Saint Pauls example: Ministers must see what they must chiefely helpe forward, even the spirituall rejoycing of their people. It is a great matter of their of­fice [Page 189]to serve Christians this way. What are we (saith S. Paul) no Lords over your faith; but [...] Co-workers with GOD furthering your joy: this he prayed for,Rom. 1.10.12. this he made the intent of his journeyes, to give, and take com­fort in them. To this end,Eph. 6.21, 22. hee dispatched messengers to comfort their hearts. True it is, that sometime they are forced to make sadde, as Saint Paul did the Corinthians; but this is not their principall intent: for they doe this, not for it selfe, but that it may make way for rejoycing; as a Physitian is forced to make his Patients sicke, that thus he may restore him to health.

There is great reason for this.

We are bound every one by the Commandement that sayth, we shall not kill, Reas. 1 to be no way wanting to the life of others: even this bindeth us, that we doe every way seeke to make the lives of others comfortable unto them.

2 Againe Saint Paul knew how many things the Saints have to presse them downe, through the malice of Sathan, and keepe them from knowing the sweet fruit of the spirit.

3 He knew that this was a friendly Sunne, which maketh all graces thrive the better in the heart where it is.

4 That if GOD should not refresh them this way by letting them feele this power of that life which is to come, they were in danger to shrinke from Christ in the midst of such discouragements, with which this world abound­eth: For as we say, without this, vita is not vitalis, no man liveth, or can live without a delight and joy. As we see kind men, when they tast a thing that pleaseth them more then ordinary, will invite others to tast it with them: So the Communicative love of this Apostle was [Page 190]such, that finding in his own experience what a soveraigne thing this was, he could not but wish it unto others.

5 Lastly, S. Paul knew that this was forcible to draw others to the profession, when men should marke this in it, that it filled those that imbraced it, with gladnesse of heart, and that in the midst of the greatest evils, by seeing the joyfulnesse of such who were converted.

Wherefore it is a slander of sinfull men that thinke a Preacher of the Gospell killeth all good company, Vse 1 cryeth down all rejoycing, so that none can be merry that live under them; indeed we kill that mirth that is nothing but madnesse, that we may bring men to sound rejoycing, even joy unspeakable and glorious.

Ministers must set an edge upon this grace and stirre up their people to it: Vse the drooping and uncomfortable lives of Christians maketh many affrayd to looke this way. For there are some men, when God hath touched them a little, they are affraid of progresse; they thinke they are brought into bondage, because they meete with discouragement; and turne againe to sinne, because they find more sorrow in goodnesse then they did in ill. So there be others that are affrayd to enter into Gods way, least they should come out of Gods comforts: these are like the spies that brought an ill report of the good land: it was a good land and fruitfull, but there were Gyants, Anakims, Num. 14. &c. and for this they never entered into the land of Canaan; save only two faithfull, Caleb and Ioshua. So these people speake ill of the way to heaven, even of heaven upon earth: Oh say they, the land is good, the Kingdome of heaven is a glorious place, but the way thi­ther is by a sadde life, so full of troubles, that a man were as good be dead, as live so. But marke, because they said they could not enter, the Lord sware, they shall not enter. [Page 191]Secondly, marke here; That beliefe of the Gospell may bee, Doctr. where the consolation of it, and rejoycing of it appeare not. Saint Paul need not to pray for this on their behalfe, but that he doth intimate that many of them wanted it. We reade indeed of first conversions of Christians accom­panyed with the grace of spirituall joy: as the City of Sa­maria very glad and full of joy, Mat. 13.46 So the Merchant in the Go­spell finding the Pearle in the field, went away rejoycing. But this is a fruite that lasteth all the yeare, yea a babe in CHRIST may be borne crying; as we say of teares, Esau may have them that wanteth true repentance, and another truely repenting may want them: So it is true of joy; a false Convert may have it,Luk. 8.13 as the stony ground re­ceived the Word with joy; Herod heard the Word gladly; when a true Christian ere-while is without the fruite of it. The fruite I say, for he hath in him the seede of re­joycing which will budde forth, blossome, and show the fruite in due season; Light is sowen for the righteous, and joy for the upright in heart; but the harvest of it lasteth not all the yeare without interruption. CHRIST tel­leth His Disciples that after His departure they should be heavy, though afterward their heavinesse should be turned into joy. Sometimes chastisements which lie heavy upon us, doe over-cast our comfort,Heb. 12.11 for the present they are not joyous. Sometime inward lawes of evill with which we conflict make us cry, o miserable! Ro. 7.24. Sometime grievous falls whereby we have wounded our consciences;Psa. 51.12. Lord restore me to the joy of thy salvation. In a word, as civill rejoycings are upon many occasions damped, though life continue; so is spirituall joy, though faith and grace faile not in us.

The use is to strengthen and support by this considera­tion such weake ones as doe call in question the truth [Page 192]of their faith through want of this comfortable taking which the Scripture much speaketh of, and they see others enjoy. One complayned to me, that sure if his faith were right and living, he should have more joy: So I asked him, what he would say to this reason; living men are merry: and goe cheerefully about their businesse; but you are sadde and full of griefe and heavinesse, surely you are not alive; you could not be thus mournfull, sadd and heavy, if you were: even as naturall life and naturall joy are not alwayes coupled; so spirituall life and spirituall joy, till we come to heaven, are not joyned together inse­parably. There is a wonder in Spaine, of a river that runneth fifty miles under ground: this river though it be sometimes unseene, yet it is continuall, and it breakes out againe: So the consolations of GOD are sometimes unseen, not onely of others, that goe away sadde when they see us want the comforts of GOD; but also to our selves, the Lord hiding the sweet Sunshine of his counte­nance from us, which is yet in the skie, and giveth some measure of light to us; like as the Sunne, though some­times it be darkened, yet there will be a time of reviving againe.

Thirdly observe, Doct. What kind of joy the spirit worketh in believers, viz. not a hollow; but a hearty rejoycing: he ma­keth our hearts glad, and spirits rejoyce in God our Sa­viour. As the groanes Gods spirit helpeth us with are inward, such as cannot be uttered: So is the joy hearty which in believers it worketh,1 Pet. 1.8. yea a joy unspeakeable and glorious. Why glorious? partly in respect of the princi­pall object of it, which is the glory of the life to come; and partly in respect of the quality and kind of it, as it is opposite to that contemptible, beggarly, base and filthy rejoycing of beggarly, base and filthy persons. There is a [Page 193]joy that men are ashamed of; such is the joy of sinners, that have overgrowen the controle of Nature it selfe. Otherwise take them in their meriment, let there come in a man of gravity or civill honesty, and you see what a dampe he casts upon the joy of carnal and wicked men, as if he had taken all their tongues from them; some goe one way, and some slinke another way, they are afraid he hath overheard some words that they have spoken. What a base joy is this, that men are ashamed of? Such is the joy of all naturall men, compared with the joy and rejoycing of a sanctifyed man; it is base and contemptible joy. He can goe no higher then to rejoyce in his riches, because he is rich; in his ease, and that he hath a good house: he feeles no evill, money comes in apace, trading lasts well, and the like: a poore base joy. What are these things to the things of eternity? what is thy house, thy plate, thy furniture, what are these riches and these houses of clay, to the house, whose builder and maker is God? what are these riches, which the moath shall eate or the canker corrupt, to those riches which are eternall and glorious? The joy of worldlings, yea of temporizers reacheth not beyond the teeth; it is but the joy of a deluded dreame, which a man waking, findeth nothing so. Hence Salo­mon compareth carnall laughter to the cracking of thorns under a pot; it is a widdowes blaze, assoone almost ex­tinct as kindled and this is it that causeth the wickeds joy soone to come to an end: His joy is like seede that hath no depth of ground, it deweth not his heart; and there­fore wanting this deepe rooting, it fodainly fadeth a­way.

Wherefore if ever any would bee glad at heart in­deede; Vse let him know that it is God through His Spirit who must worke this in him; he cannot, till the Lord [Page 194]give it him, through the knowledge of Christ be truly joyfull.

True it is, Object. you may say, who merry to wicked men? they spend their dayes in merriments, laugh their hearts fat.

But alas! Answ. have you not seene mad men whose phrensie lyeth in bloud, have you not marked them notably ad­dicted to laughter, frequent in it, till they tickle at conceits which within themselves they apprehend? there is no­thing more common: yet we count not this mirth, but pitty it as a woefull fruite of a crazed braine and deluded senses: Such is thy joy till thou commest to GOD; it commeth from the absence of all heavenly understand­ing, with which thou shouldest descry the misery of thy estare.

Finally, from the thing intreated in the end of the verse, joyned with the beginning, that their hearts might be comforted, in their comming out of the darkenesse of sinfull ignorance, for that is the force of the Word [...], to know the mystery of God in Christ.

Observe hence: Doct. What must be the matter of sound joy, the Gospell of CHRIST. The Gospell is called glad tydings, because it maketh glad; no wonder: good newes as (Salo­mon saith) from a farre Country is very delightfull. What then is newes from heaven? of Gods mercy to a sinfull soule in the pardon of his sinne, in giving him a Title to a Crowne of everlasting glory? A carnall man joyeth when his bags are full, when Corne and Wine and earth­ly commodities abound with him: but the Saints have another joy, set upon matters so high, that in comparison of them, they count all drosse and dung.

But one may say, Object. may not wicked men rejoyce in the Gospell?

Yes, in the novelty of it, Answ. as a matter they have not be­fore thought of; Iohn was a burning Candle, and yee would for a while rejoyce in his light; or from a licke and taste which they may get of sweetnesse in it. Hebr. 6. They may have a taste of the powers of the life to come; they may have a flashing and momentany lightning of joy in them: Or finally, from an ungrounded overtly perswa­sion that they shall have pardon of sinne, and salvation by CHRIST; they may shew forth for a time great glad­nesse: but soundly to take joy in these things is only proper to true believers, who humbled in sight of their unworthinesse and guilt, rejoyce in Christ as the onely Soveraigne salve of their soules; not as a thing of rare and pleasant knowledge.

Secondly, as they have not a licke, but by beliefe bring CHRIST to dwell in their hearts, and abide with them; so their joy is a permanent, abyding, and durable joy. No mans building can be better or firmer then his foundati­on; nor no mans rejoycing better then the matter of his rejoycing: if it be but meate and drinke, both that and thou shalt perish, and what shall become of thy joy? yea, if thou hadst a stately pallace, like that of Nebuchadnezar, which hee built for his royalty; what is that to thee? where is thy rejoycing, when either thou shalt bee taken from it, or it shall be taken from thee? This is the state of all worldly comfort, and of all things, till we come to that which is above all, that is to say, the favour of GOD, the eternall grace of GOD in our Lord Iesus Christ; My peace I leave with you, not as the world giveth: the world gives a peace, but what manner of peace? why, like the world it selfe; but another manner peace is that which I give: I give eternall peace and consolation, as the Apostle calls it, God hath given us good hope and everlasting con­solation.

Thirdly, as they doe not by vaine presumption apply CHRIST, but by humble beleefe joyned with care of forsaking the love of all sinne; so their joy standeth firme like a sure foundation, when the other is turned into shame and confusion, because it was grounded upon mis­conceit.

Wherefore labour if you be true beleevers, Vse to make these things your joy. Can a condemned fellow or a tray­tour get his pardon, but it gladdeth him at the heart? How can we heare all sinne forgiven, Heaven opened, God be­come a Father, and take no contentment in them? When a poore soule apprehends this, it gives a man enough. As Iacob said of his sonne Ioseph, I have enough that my sonne is alive: So the soule of a beleever can speake it in the pre­sence of God; My God liveth, I have enough: my Lord Christ hath redeemed mee, I have enough; the Spirit of God hath sealed mee to the day of redemption, I have enough;Psal. 16. that I may say; My line is fallen in a faire ground, I have a goodly heritage.

Now for the meanes, Being knit together in love, and un­to all riches of the full assurance of understanding; that so they might come to joy in the knowledge of that my­stery.

Observe hence: Doct. That soundnesse of love, and fulnesse of affiance and understanding, bring us to heartie rejoycing. This may bee shewed by the contrary: for these three things are great impediments to true beleevers intercep­ting that joy which otherwise they might have.

1 Want of love, when there creepeth in some little strangenesse, that they are not one, as they should be, all of one heart, Act. 4.32. as the multitude of beleevers. Looke as a fami­ly full of contentments while all are friendly and linked in love; let some spice of discord enter, all the musike of [Page 197]the house is marred; every thing as dolefull, as before joyfull: And no doubt but this hindered the Colossians joy, some leaning to mediation of Angels, Ceremonies; some keeping to CHRIST only: difference of opini­on bred variance of affection, as it commonly falleth out. For Satan striveth nothing more than to disband the Church, we being knit by sinewes; if he can but cut the sinews of love and doctrine, and crosse it, he hath enough. And as light vapours or exhalations, being drawne up from the earth, come downe with great tempests; so from light differences in opinion (if not a great measure of grace) doe proceed often great stormes, and tempests of wrath and envie.

2 Want of full Perswasion, eclipseth joy; for tell a man never such joyfull things, if he cannot resolve him­selfe that they are so, hee will take no pleasure in them. The things are good he wil say, but I am afraid too good to be true. Nay, let a man be troubled in matters of lesse moment, with a scrupulous conscience, being at a stand whether to doe this or that, or not to doe it; it is such a sicknesse, as till it be out-growen, doth much weaken the joy of the spirit: Even as a man that hath a stone in his shooe cannot travell comfortably.

3 Finally, want of knowledge doth much hinder joy; for further then we know things, we cannot be glad of them? beside, want of understanding breedeth scruple, as in young children, who will be afraid of any thing al­most through weaknesse of understanding: But say they were fully perswaded; yet if wee want understanding wherewith to give a reason of that wee beleeve, it is a great damping to us: wheras on the contrary, love of our brethren, O quàm bonum & jucundum; Psal. 13 3.1. How good and plea­sant a thing is it to see brethren to live together in unity! It is [Page 198]as pleasant as a fragrant ointment, it maketh a sowre sallad better than a stalled exe, and it prepareth and fitteth us for that GOD of joy and love, to come and dwell with us, se [...]led perswasion and plentifull knowledge, in one word fulnesse of faith; for faith is nothing but an affianced knowledge, this bringeth joy. Rom. 15.13. Now the God of hope, fill you with all joy and peace in beleeving, that yee may abound in hope, through the power of the Holy Ghost. By faith we rejoyce in afflictions. For as in earthly things the further we come to get assurance, and to know good things towards us, the more we take joy in them: So in heavenly things, the further we grow up in the apprehen­sion of them, the more are our hearts cheered and re­vived.

Wherefore, Vse 1 we may see here what causeth so little spi­rituall joy among us Christians; even this with other things, there wanteth that sound Vnion through love. We are estranged one from another in opinions of do­ctrine, government, Ceremonies, which is no small coo­ler of that spirituall joy, which otherwise we might see. For the avoiding of this impediment or stumbling block, let Christians follow the Apostle in his exhortation in matters of religion and opinion therein; he would have them labour to be of one minde, 2 Cor. 13.11. to come as neere as possi­bly they can to the Vnity of Faith; He doth be seech them by vertue of this bond,Ephes. 4.1, 2. to walke worthy of the Lord; and how should that be? in all long-suffering, and lowlinesse of minde, supporting one another in love; endeavouring to keepe the Vnity of the Spirit in the bond of Peace. Lowlinesse of minde and Patience will bring men to Vnity; as Pride, and selfe-love, and impatience, doth make men easily dis­sent in affection and opinion. Againe, private Christi­ans are like the Coninthians, very contentious, to law for [Page 199]every trifle; joy dwelleth not in disagreement.

So for the second, here is much unbeleefe, we fix not our perswasion, nor provoke not our hearts confidently to rest and trust in GOD's promises, we fight not against doubtings; we cry not for eye-salve which might heale our fight, that all scales done away, we might see cleare­ly, to our comfort, the things of our peace.

Let us, Vse 2 as ever we would taste these heavenly joyes on earth, labour to grow up in sound hearty love to Christ and all that are His, in full perswasion, and to get ripe un­derstanding: As love to CHRIST increaseth, so joy encreaseth. If any woman had the greatest Potentate on earth to her husband, if she love him not, what pleasure hath she in him? If she love him but little, she taketh but small joy, but the more fervently shee loveth him, the more abundantly she rejoyceth in enjoying of him: So with us, the more we get up to love CHRIST and His, the more shall we rejoyce in our Vnion and commu­nion one with another: Hence it is that when knowledge shall be perfected in fight, and when love shal be absolute, lacking nothing, then our joy shall be full in the highest degree of it.

Secondly observe, when he prayeth for these things; Doctr. In what things true Christians may be much wanting, viz. in love, confidence, and spirituall understanding. Had there not beene a defect this way, henceded not to have labou­red them in their behalfe. We see how it was in Corinth; schismes tooke place, rents, divisions and uncharitable contentions ever amongst beleevers; even as brethren to­gether agree not often: So it is in the body of Christ, the members are often jarring. So for assurance, it is weake in Christians; even as babes so hold this or that, that they may bee easily brought to bee of another minde: So a [Page 200]weake Christian, hath a levity and unsetlednesse dwelling in great measure, with the perswasion which hee hath in the points of his faith: Thus the Galathians for this cause, who before had gladly received Paul's truth, were quick­ly turned to a new Gospell. Galath. 1. Thus Israel wanting this fulnesse of perswasion, quickly corrupted themselves, and made a molten calfe. Finally, we see what doubtings and scru­ples are frequently found with true beleevers. In the third place, for understanding; how ignorant a great while were the Apostles after the beginnings of grace in them? As the understanding in civill things, it commeth not all at once, but is little in child-hood, and so getteth up as yeares ripen: So it is in the babes of GOD: Yea, our want of giving assent, and confident resting upon that GOD revealeth, doth keepe us from understanding; for beleeving things upon God's Word, which I am not able to understand, at length I come understandingly to know those things, which above that I could conceive, I religi­ously beleeved.

Wherefore we must not be dismaid to see these things in Christians, Vse nor yet to finde them in our selves: all is in part, and the reliques of the flesh are every where lusting against the frame of grace which GOD hath begun in us. Neither must we be out with all whose hearts are a little bitter towards their brethren, who sometimes through weaknesse cannot tell what to thinke of their religion; who make scruple and doubt of many most plaine things, not knowing their liberties, who are much wanting in understanding; all these may be in true Saints of GOD.

Lastly, Doct. marke hence, what we must all labour for, viz. soundnesse of love, fulnesse of perswasion, and understanding: That which any asketh for us, or we aske for our selves, that we must strive for: to pray for things we endeavour [Page 201]not to, is to mocke GOD. Seeing then the Apostle doth strive with GOD for these things; it doth shew that these are things wee must labour after, things which faithfull ones shall in their time come unto: Strive to perfection; I forget that which is behinde, and strive to that which is be­fore, for the price of the high calling of God in CHRIST. Looke at little ones: were it not a shame for them still to continue falling out, comming with complaints for eve­ry trifle, as they will, while they are young ones, to be afraid of bug-beggars, and made beleeve every thing, to bee ignorant alwayes as in child-hood? So it were a shame for us to have no more love, no more settlednesse in our perswasion, no more understanding, than when we first beleeved.

Which meeteth with Papists, and carnall Gospellers: Vse their religion teacheth doubting, they count it presumpti­on to perswade our selves firmely, and infallibly that our sinnes are forgiven. Yea, in matter of faith they take away certainty of knowledge, for they will not have us know the doctrines are true we receive, but because the Church telleth us so; which is to hang all upon the word of man, who may deceive, and be deceived, unlesse he hath a spe­ciall priviledge to shew; for all men are lyars: I know not, but the Church telleth me so; I cannot say certainly, but I hope well; here is their certainty of doctrine and salvation. So we have many that are halfe Papists in this point; they thinke this particular application but a tricke; they construe the Creed all in generall termes for the Church; further than uncertaine hope, will say nothing of themselves; for riches of knowledge, they thinke to be able to repeat the Creed, Lords Prayer, and Comman­dements are enough, to know they are baptised and serve God at home and at Church; deeper knowledge than [Page 202]this belongeth to Doctors and teachers in the Church; men of corrupt mindes, who would have God's people lye in darknesse of ignorance, lest their owne darknesse should be discerned. Yea, how many of the people that not being willing to obey the wayes of God, care not for knowing them? they are willing to keepe without light, that they may sleepe more quietly. Such finally who are babes in knowledge, though for time they might be tea­chers, who are ready to wagge at every wind of doctrine, who upon every crosse and temptation are ready to call into question God's love, forgivenesse of sin; must hence be rebuked.

In the second place, Vse 2 wee must, seeing it is our duties, labour to grow up from one degree of love to another, from assurance to assurance, from knowledge to know­ledge.

I, Object. but how may we out-grow our doubting?

• 1 Labour to know that experimentally which thou knowest: Answ. when thou hearest a thing at Church, labour, comming home, to get God by His Spirit to witnesse to thy spirit the truth of it, to make thee in His light to see light, and to feele the power of it working in thee, and thy affections moved, as the nature of the word requireth; that which a man thus knoweth, you cannot beat him out of it with all the shew of reason that can be pretended.
• 2 We must acknowledge the corruption of our mind, which will not yeeld assent further than wee see reason; and deny our reason, becomming fooles, that God may make us wise. Nay, we must know, such is the vanity of our mindes, that wee can sooner perswade our selves of any fabulous matter, than of that God revealeth to us.
• 3 We must hang upon CHRIST, the Author and [Page 203]finisher of our faith, and pray Him to heale this trembling palley of our soules.
• 4 We must be good husbands with the knowledge we have, obeying it carefully. Ioh. 7. If ye obey, ye shall know my doctrine whether it be of God.
• 5 We must attend upon the publike ministery of the Word, which God hath appointed for the edification of the Church, Ephes. 4.

NOw followeth a description of CHRIST, named in the end of the former verse, taken from the infi­nite wisdome and knowledge in Him. [In whom] may be referred to the mystery [...]. ; but it is fitlyer conceived of CHRIST [...]. : because the intent of the Apostle in this Epistle, being to stablish the Colossians in the faith of Christ, from whom Angels, Ceremonies, and the depth of Phi­losophicall wisdome did thorow Satans working, assay to withdraw the beleevers; therefore the Apostle doth upon all occasions amplifie the dignitie and all-sufficient riches of CHRIST IESUS.

Againe, having before wished them all riches of under­standing, he doth fitly describe CHRIST from His Omniscience, that he might thus point them at the foun­taine whence they were to draw that which hee men­tioned, even all riches of understanding, which they wanted.

Thirdly, as in the third Chapter, our life is said to be hidden in CHRIST; So here all wisdome and under­standing are said to be hid in Him. Beside the reason fol­lowing [Page 204]may be respective to these words, I say thus: For in spirit I see you, that none may draw you from your solid faith in CHRIST.

1 Then we learne hence: Doct. That upon fit occasions we must publish the glorious properties of IESUS CHRIST: the Apostle doth rarely mention Him, but he reciteth some­thing or other which tendeth to glorifie Him; the LORD commanding us no way to dishonour His name, but by all meanes to seeke the glory of it, doth tye us to this duty: especially then we are to doe it, when the sub­tilty of the enemie doth labour to obscure the account of CHRIST, and seduce us from Him. And if wee are bound to challenge the credit of our neighbour, by len­ding him the best testimony wee may, and not suffering his innocencie to be wronged; how much more must we doe this, when the honour of our God in some sort hang­eth on it?

Which must rebuke the barrennesse of Christians this way: Vse when doe wee upon naming of our SAVIOUR CHRIST, breake forth to extoll Him, and publish His glory? Followers of great States, how will they com­mend the deepe reach, the great experience, the univer­sall knowledge of all State affaires which are in those they retaine unto? CHRIST may long be out of ac­count before we like the true Church, preach forth his due praises and commendations.

2 That Paul to stablish them in holding on Christ, doth no other thing but tell them the excellencies of Christ here and every where.

Observe hence: Doct. What maketh us listen to deceivers, our ignorance of Christ. Did we know the excellencie of His Person, the riches of His Nature, the offices and all suf­ficiencie of Him; our hearts would be armed against all [Page 205]seducements, then wee would reject them and say, Wee knew whom we have trusted; but dimly seeing these things,2 Tim. 1.12. it is otherwise with us. A foole that knoweth not how good, he and his money are soone parted: So we, like little children, not knowing so fully what a rich Pearle this our LORD IESUS CHRIST is, listen too much to such beguiling suggestions, as the Divell by his instruments whispereth in our eares.

Wherefore, Vse as you would be armed against all entice­ments and engines of this nature; labour to get the know­ledge of CHRIST's Person and offices, of the riches of all glorious good things which are in Him; that so nothing may make you start aside from your faith re­ceived.

Marke againe, Doct. Who is the store-house of all wisdome and knowledge; namely, Christ our Lord. We know the trea­sury is it, from whence we fetch for all occasions: Our treasuries are stores sufficient to furnish our particular ne­cessities: So God hath made Christ a treasury and store­house, as of all other spirituall gifts, so of wisdome and knowledge, that from His fulnesse every member might be served: The Spirit of wisdome and knowledge rested upon Him above measure. As the light is fully in the Sunne, that Moone and Starres might thence borrow: So the fulnesse of this, and every supernaturall gift is in Him, that thence it might be derived. There is as in Christ a double Nature, so a double treasure of wisedome and knowledge. The first is uncreate, that omniscient wis­dome of God, which knoweth perfectly, and fully com­prehendeth all the divine Nature; and not only all which have beene, are, and shall be hereafter, but all things which are possible to be done, if God were so pleased. Second­ly, there is, as the nature of man, so proportionably a [Page 206]created wisdome and knowledge, whereby Christ know­eth God more fully than all the creatures, though not so fully as God may be knowne, and is knowne of Himselfe. For a finite nature is not capable of an infinite, so as to comprehend it; for nothing can receive above that which it hath capacitie to receive.

Againe, Hee knoweth in God, as in a glasse, all things which have beene, are and shall be, so farre as agreeth with His happie estate, and the execution of His Offices which are committed to Him. Thirdly, Hee knoweth within Himselfe, and by experience above all that can be uttered; for Hee is filled with these gifts not onely for Himselfe, but that He might send from Him into all His members. Christ therefore as man, though He know not God so fully, as God is knowne of Himselfe, and know not all things which are possible to be done; because this can­not be knowne, but by a full comprehension of GOD's omnipotencie, which being infinite, no finite nature can fully comprehend; yet His knowledge is above all know­ledge of Angels and men, and is unmeasurable after some sort, though not simply infinite, that from it all of us might be supplyed. This then thus opened:

First confuteth the Lutherans, Vse 1 who will have the hu­mane nature simply omniscient, as the divine Nature is, and the divine knowledge to become the humane Nature, that it might know by it, as wee know by created gifts of knowledge; which they goe about to prove thus:

In Christ are all treasures of wisdome and knowledge; Object. all treasures, therefore He is omniscient.

He doth not say in Christ's humane Nature, Answ. but in Christ:

Now in Christ is the divine Nature, as well as the humane:

CHRIST hath it:

Therefore His humane Nature hath it, followeth not: à toto ad partem. In a man is reason:

Therfore in His body.

Besides [all treasure] may be said simply or respective­ly, compared with that other Creatures have, and thus Christ-man hath all treasures, that is in comparison of wisdome in any other, an unmeasurable treasury, whence all other His members derive that they have.

We see hence, Vse 2 whither wee are to fly for encrease of knowledge, and wisdome, even to Christ; Mine is wisdome, Prov. 8. mine is understanding, subtilty dwelleth with mee, Come yee fooles, and understand, saith this essentiall wisdome of the Father to us, by His servants. The Queene of Sheba went a great way to heare Salomons wisdome: and we have ma­ny that travell countries to heare the readers here and there. How should we seeke to Christ in all meanes Hee hath directed us to, that through Him we might be made wise? Hee is made of GOD our wisdome, He is the Au­thor and matter of it.

Lastly marke, that these treasures are said to be hid in Him: Whence observe: Doctr. That it is not yet apparant to us that CHRIST is so full of wisdome; for it is beleeved to be a treasure under earth, not found out yet, because we, though wee beleeve it, yet wee see it not, and the world neither see, nor beleeve any such thing. Hence it is that they count the preaching of CHRIST a foolish thing; for affecting depth of wisdome, it is so hid that they cannot espie any such thing in Christ. Yea, from this hiding it commeth to passe, that in some philosophicall subtilties, they seeme to finde farre greater knowledge than in all that is told of Christ.

Againe, our wants doe make it not seene to us; though [Page 208]we beleeve it, yet we behold it not present: For though we are made wise, yet it appeareth not how wise we shall be; as Saint Iohn saith in another case, 1 Ioh. 3.2. We know in part, and great are the reliques of folly which dwell with our wisdome. Now as we say of a man who having great wealth, and yet maketh no great shew, he is a hid­den man: So Christ not manifesting this abundance of wisdome in us His members, is said to have it treasured up, and hidden within Him.

Wherefore let us not bee offended at the simplicitie which now is in CHRIST, Vse 1 but by faith give the glory to Him of those things which we are not able yet to dis­cerne. Though these things we have revealed are such wisdome, that all knowledge beside is foolishnesse unto them, yet the things we know are nothing to that which shall be revealed in us. Nay, Christ should not be wise, if he did otherwise: A man that is of the greatest learning in the world, when he teacheth an A. B. C. man, he doth not runne over his Tongues and Arts; but only applieth himselfe to the capacity of his schollar, keeping the other within himselfe, till his schollar growing riper, shall be fitted to receive them: So doth our Lord Iesus Christ deale with us; we are Grammar schollars, not yet taken to that Vniversity of the Saints in glory; and therefore Christ out of wisdome doth keep hid in Himselfe those treasures here named.

This is a comfort to us, Vse 2 who are so meane in our owne eyes, our wisdome is hid with Christ, as He saith of our life, Chap. 3.3. We shall in time have it. If we knew not some secret which we desired, yet if we had some friend, that knew it, who should further tell us, that he in time would shew us all the matter, it would make us rest the better contented: Thus it is with Christ; we have great [Page 209]wants in knowledge, but Hee hath all treasured in Him, and will in His time make us know, as we are knowne. And thus this doctrine might be passed over. But the Papists doe hence gather, that even Christ new borne had the fulnesse of wisdome. But the Answer is, that Saint Paul speaketh not of the Man-hood of Christ only, but his whole Person. Secondly, he speakes not of the Person ac­cording to His Man-hood in the time of His humiliati­on, when He was subject to ignorance, so farre as it was an infirmity without sin, but of Christ as now glorified. While He was in state of humiliation, He did grow up in wisdome; both His habits being more confirmed, and His experimentall knowledge to His end encreasing in Him: He knew not the barrennesse of the Fig-tree, the day of judgement, not only in this sense he knew it not to tell us: True it is, He was anointed above His Brethren with joy, wisdome, &c. but hence it followeth not, there­fore He was actually forthwith having all joyfull blisse and wisdome: For CHRISTS anointing signifieth three things:

• 1 That this Man-hood was after a sort infinitely blessed, in regard that it was personally assu­med of God the Sonne.
• 2 That it was called and destinated of GOD to have all the fulnesse of spirituall graces given it, the right of them was made His.
• 3 That He had actually given Him all such gifts in every age, as might fitly stand with the mystery of His humiliation. David was anointed King before he actu­ally had the power of a King: Neither is it as absurd to say that the wisdome of God in His humane Nature wan­ted, while he voluntarily would not make shew of Him­selfe, but emptied Himselfe: for why may not this be [Page 210]sayd as well as the Lord of life wanted life, that the God of strength who is neither weary, nor hungry, was weary and thirsty.

NOw followeth the reason rendred of that which go­eth before [this I say] this may be referred either to the description of CHRIST, into which he digres­sed, or to the whole sentence from the beginning of this Chapter: this I tell you, how I strive for you in prayer, what I labour for on your behalfe, even that by the meanes above-named, your hearts might be comforted: and I cannot but extoll our Lord IESUS CHRIST, that you, knowing both the truth of my love, and excel­lency of CHRIST, may not by seducers bee lead through flattering detraction into false conceits of me his servant and Apostle, and so of him whom I serve. I take it roundly with reference to the whole antecedent matter in this Chapter. Now as this hath coherence with that branch in the words next before, it teacheth that before noted: That the knowledge of Christs excellency is a preser­vative against all seducing spirits.

2 Againe, as this hath reference to that (verse 1) I would have you know my strife for you, and so giveth a reason why he mentioneth his care, Doctr. feare, fervent prayer on their behalfe; It doth let us see, what is a practice of false Teachers, even to bring us out of liking with those that are faithfull servants of CHRIST IESUS. This Saint Paul suffered almost everywhere at their hands, in Co­rinth, Galatia, Philippi; where did not the Divell by [Page 211]slanders labour to weaken his authority with the Chur­ches? thus he hath alwayes done; Moses, yea CHRIST Himselfe escaped not. Revel. 12.15. The Serpent, that is, the Divel, is said to cast out of his mouth, water as a flood after the woman, that he might cause her to be carryed away of the flood; that is, of the reproaches which he spit out at the true Church of God. As one that would winne the love of a woman, doth insinuate dislikes of her husband, that having loosened her affections at home; hee might the more easily bring her to his lure: So doth Sathan by his instruments weaken the affections of people toward Christs servants, that he may after bring them to Him­selfe and His Prophets: thus he now buzzes into peoples eares that the faithfull Ministers are so proud, so censori­ous, that it is no living with them, so strict they will al­low no liberty, enemies to all good neighbourhood and fellowship where they come.

But knowing whereto these things tend, Vse let us bee wise in time; if we know Ministers to be faithfull, upright and godly in their places, let us bee to them as an honest woman is to her husband, faithfull, loyall and con­stant, shee hath no eares to heare any suggestion against him.

2 This coherence teacheth us, When it is lawfull to pro­test our owne care, love and faithfulnesse to our people, when it serveth to breake the snares of beguilers, and such as lie in waite to seduce.

But to come to the matter: The verse layeth downe two things:

• 1 The Apostle his caution.
• 2 The evill which he doth so warily keepe off: The first, [this I say] warily preventing: The second, [that you may not be deceived with flattering speech.] The evill is [Page 212]set downe by a double cause:

The one inward, to bee gathered out of that word [...], that is craft and wilinesse of false teachers: for this word signifieth to deceive sophistically with shew of reason, which hath not sound reason under it.

The second outward, perswasive speech fitted to seduce and deceive.

The Summe is: ‘I speake this out of a cautelous feare I have, that no evill instrument may deceive you either by wyles, or glozing words, with which these use to lie in wayte for to pervert and corrupt unstable soules.’

1 Observe hence: Doct. How carefull wee must bee to keepe our people out of the hands of deceivers: hence come all those faithfull watch-words; when a Prophet ariseth, if daughter, wife, or any withdraw you from God, though they foretell things or worke wonders, believe them not. Our SAVIOUR CHRIST giveth this advertise­ment: Beware of false Prophets which come to you in sheepes cloathing. Many false Prophets shall come, and false Christs which shall deceive the very Elect if it were possible. Often Saint Paul, be not deceived, let no man deceive you. No wonder; is not a faithfull Shepheard shy of Woolves? If flocks of five pounds a score be so carefully kept; how much more must wee bee carefull of our soules, whom Christ hath redeemed with His pretious bloud?

This then must teach Pastors wisedome: Vse Saint Pauls example is their instruction: every bad leven which any spreadeth, is doctrine of divells: we must encounter these Woolves, and keepe our charges untouched of them. What a pitty is it, when so many doe by life and doctrine adificare ad geheunam; that none is found, who hath cour­age once to barke at it? we faile herein of that charge the [Page 213]Apostle giveth; Take heede to the flocke of God, Acts 20.28. whereof the Holy Ghost hath made you over seers.

2 Marke the force of seasonable speeches, Doct. they preserve the people: A word spoken in season is like Apples of gold with pictures of silver. In civill dangers the barke of a dogge frayeth a theefe, and awakeneth a family, and so saveth a household: how much more shall the voyce of the Lords Pastors affright these wicked impostors and awaken the Saints: Their voice, with which God Himselfe goeth, is able to make hell shake at the sound of it.

Wherefore let us awaken our selves, Vse yea the Lord open our mouthes who are His watchmen every where, that we may speake in this kind: The theefe (I meane the Di­vell) spoyleth at pleasure whyle we keepe silence.

3 Marke, what false teachers fight with, namely, with de­ceite, Doct. 1 Co. 11.3. show of reason, not sound reason; I am affrayd (saith S^t. Paul) least any by subtilety hath beguiled you, as the Divell did Eve: Ephes. 4. Bee not carryed about through the deceit of false teachers; wherewith they lie in wayte to deceive. Lying Sophistry is the Divells logicke: His logicke is made onely of fallacyes. Thus looke at the Papists; what are all that Goliah his volumes, but very sophistry, showes of Scripture, of councills, Fathers, reasons, as is at large prooved by many of our Writers?

Let us not then be carryed away w^th babie cards, Vse when we heare all the Fathers, Scriptures, reasons brought; for thus have Heretiques, as Dioscorus, and the Divell done: though they have no sound reason; yet they have sophi­sticall shewes: and falsehood hath such colour sometime, that shee seemeth more true then truth it selfe.

Let us whet up our diligence by it, Vse 2 and fly to him who hath treasures of knowledge and wisdom, that He would keepe us in His truth, and make us descry the things that differ.

Lastly observe, Doct. what kind of language they use, such as is full of flattery, and glozing. Even as a foule faced Whore paynteth her face; so doe they their bad cause with elo­quent insinuation, and such kindnesse and curtesy as smel­leth strong of craft and subtilty in a wise mans senses. They are sayd, Ro. 16.18. [...]. with faire speeches and flatterings to deceive the hearts of the simple: this is their sheeps garment, at least a part of it: this is the Iezabels painted face. All false Prophets dwell at Placenza (as the Italian speaketh) they will speake pleasingly, sometimes tickle itching eares with such compt elegancies as may make them admired; sometime fawning, and pretending such kindnesse as the Divell their father did to our first Parents, you shall bee like Gods, when indeed he knew they should become like Divels. Yet all perswasive force of speech is not to be condemned; which Saint Paul himselfe frequenteth, I love you from my heart roote: what is our glory, our crowne of rejoycing, but you in the day of the Lord Iesus? But when a man laboureth by affected Rhetorique and sweete elo­quution, without the power of Gods spirit and evidence of matter to winne an acclamation to that he proposeth; touching this saith Saint Paul 1 Cor. 2.4. My word, and my preaching stood not in the entising speech of mans wisdom, but in plaine evidence of the spirit and of power. Otherwise Apollos was [...], eloquent; and who a better orator then Chrysostome? Neither is it unlawfull to give kind words to people, but when one speaketh all to flatter, and beyond truth speaketh pleasingly, will no where offend, nor freely rebuke, and still doth this that he may worke them to the liking of the opinions he falsly venteth; In briefe, when it 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 [Page 215]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.

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 [Page 216]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 [Page 217]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 [Page 218]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 their profession, sometime foysting Iewish ceremonies of the Law, that so hee might adulterate the sincerity of their profession; sometime by advancing the dignity of Angells, offering to withdraw them sometime, from the meanenes of their Teacher, who was no Apostle nor pillar of account, la­bouring to beate off this hand of faith from holding the [Page 219]Lord Iesus, yet by the strength of Christ, they standing against all.

But you will say, Object. you have said hee insinuates their wavering.

True; Answ. their faith might bee solid and stand and yet bee shaken a little too. A house that standeth and will stand firmly, shaketh when the winds blow about it: So faith is firme when true, and never shall faile, though it tremble when the gusts of temptation beate against it.

Besides, this solidity doth rather note the soundnesse as opposed to hypocrisie, then the undoubted perswasion of it.

Let us therefore bee glad that GOD hath kept this Church; that all the Popes malice, Vse and the Iesuites mon­strous attempts could never prevaile against it. So let us who have beene often by Sathan assailed, and yet stand by faith in that grace which Christ Iesus hath brought us; yea when we see others whom the Divell doth many wayes annoy, still keeping their innocency, let us (I say) joy in it, this is worthy our joy. On the contrary, how is the case of some to be bewayled who turne Catholiques daily, halting betwixt God and Baal? it is a heavy sight; the Lord stay such apostasie, yea all revolting, which the world, that three headed monster, causeth in many.

THus farre you have heard the Doctrinall part of this Epistle with the digression annexed to it, from the foure and twentieth verse of the first Chapter to the sixth verse of this Chapter. Now followeth the Second part [Page 220]of this Epistle, which is exhortatory, and it reacheth from this sixth verse of the second Chapter to the seventh verse of the fourth Chapter. The exhortations are of two sorts.

Some generall, that is, conteyning matter which all sorts and sexes, and conditions are to obey; which be­ginning in this verse reacheth to the eighteenth verse of the third Chapter.

Some particular, that is, which doe not concerne all men and women in this or that particular calling of life, as Wives, Husbands, Masters, servants, to the seventh verse of the third Chapter. Where the conclusion be­ginneth.

To returne unto our generall exhortations, they are

Principall,

Or,

Secondarie, serving to the principall.

The Principall mayne one, in the sixth and seventh verses: the other following. First you have the duty it selfe, walke in Christ. Secondly the manner or conse­quents following on this their walking, described by two Cardinall vertues.

• 1 Confirmed faith:
• 2 Thankefulnesse.

The first hee doth not simply propose, but premiseth their good beginning, which hath the force of an ar­gument thus:

Those who have received Christ Iesus the Lord, as their onely Saviour, Priest, Prophet, King; they must in their whole course onely acknowledge Him. But yee have received Him, that is, believed on Him as your Lord and Saviour: Therefore as you have received Him, so walke in Him.

Marke first: What is the property of true faith; Doct. it recei­veth Christ: even as the hand doth take a thing from an­other reached unto it; So doth Faith take Christ offered unto us, and given us by GOD the Father in the mini­stery of the Word and Sacraments: thus Galath. 3.14. CHRIST was made a curse, that we by Faith might re­ceive the blessing of Abraham, the spirit promised: marke, receive by Faith, not into knowledge; for the Saints doe not know onely that the spirit is given of GOD to His children, but that it is poured on them in their measure, and received to dwell in them. Iohn 1.11, 12. The Iewes received Him not, that is, they believed not in Him; but so many as received Him, Hee made them the Sonnes of GOD, even so many as believed on His Name; the latter words expound the former, yea faith so receiveth Christ, that He commeth to dwell in the heart. Ephes. 3.17. Hence it is, that faith is said to put on Christ; Rom. 13. to engraft us into Him, to unite us with Him, as the members and head are coupled. For faith doth not onely know and assent unto, but it hath a hearty affiance in it, which maketh us rest up­on Christ, as made of God every thing unto us;1 Co. 1.30 Wisedome, righteousnesse, sanctification and redemption.

It condemnes the Papists; Vse 1 for faith by their doctrine (as faith) hath no affiance in it, it is only a knowledg of Christ as a Saviour, without any confidence resting upon him as a Saviour: whence their Schoolmen dispute, that a man may be sound in faith; and in a damnable despayre at the same instant. Now this faith leaveth Christ in the ayre, doth not at all apply him unto us. For as if one hold out a thing unto me and say, it is thus and thus; my sight, and conceiving what it is, without reaching my hand to it, doth not at all receive it: So while faith with the eye of it looketh on, and conceiveth what GOD offereth, but [Page 222]doth not by trust and confidence reach that which God offereth into the soule; we receive nothing, and therefore have no benefit by CHRIST. For as medicine, meate, cloathes seene onely and conceived on, but not taken in and put on, profit nothing: So in Christ, our medicine, our meate, our apparell, to heale us, nourish us and cover us in the sight of GOD. Wherefore labour for this effectuall justifying faith, let the confidence of your hearts be tow­ard Christ, that having Him within you spiritually, all his benefits may be yours likewise.

This may serve to informe us something in the Doct­rine of faith; Vse 2 it letteth us see what is the ground of belie­ving, surely the free offer of GOD. That which is the ground and warrant of receiving, the same is the ground and warrant of believing, it is the free offer of God. The offer of an almes from a rich man is a warrant sufficient for a poore man to receive it: The free offer of Christ to a sinner is warrant sufficient unto a sinner for to receive Christ. It is not then for a poore soule when he would settle the first ground of his faith, to looke for something in himselfe that should make him worthy of Christ; but in this businesse there is nothing to be done, but for a man to goe out of himselfe, and to take Christ with an empty hand, as He is offered; that is, to save sinners, to seeke the lost, to heale the wounded, to feede the poore: The sense of nakednesse and poverty is warrant enough for a man to receive Christ. This being well understood will be very avayleable to settle the faith of Christians, to keepe them from wavering in believing, whereunto they are ex­posed by Sathans malice; they cannot thinke Christ will save them, GOD will not looke upon them, GOD will vouchsafe no such priviledge unto them, because they are poore, blind, and naked: But I say, for that cause receive [Page 223]Him, and take Him for that end He is offered: therefore when the Lord convinceth the Church of Laodicea, thou art wretched, poore, blind and naked, then I counsell thee to buy of mee eye-salve, that thou maist see, and white rayment that thou mayst be clothed: Say not, Christ is not myne, I dare not apply Him, because I am a sinner; indeede if thou hast a purpose to goe on in sinne, thou must not ven­ture to apply Christ: But if thou be humbled in the sight of thy own unworthinesse, and doest account it the great­est favour of GOD to be freed from sinne, thou hast good warrant to receive Christ thus offered; for so the LORD IESUS doth invite poore sinners;Mat. 11.28 Come unto mee all yee that are weary and heavy loaden, and I will ease you.

It may serve to teach us, Vse 3 by way of examination to try whether we have received Christ or not. To receive Christ is a thing done with the whole heart: It was a que­stion which the Apostles were woont to put when they received any man to be baptized,Acts 8. Doe you believe with your whole heart? as Philip said to the Eunuch. It must be a receiving of Christ with the whole soule.

2 True faith apprehends Christ such a Saviour as the spirit of God in Scripture setteth Him out to be,Hebr. 7.25. a perfect Saviour, who is perfectly able to save all that come to Him through faith. As He alone trod the wyne-presse of Gods wrath: So He alone worketh our salvation. This the A­postle presseth, because of the false Apostles that were crept into the Church: they would graunt that Iesus Christ, the Sonne of Mary, was the true Christ, in whom the Iewes and Gentiles should trust; yet they would have something else to be joyned with him, they would have Moses joyned with Christ, and the Law with the Gospell in the matter of salvation; against which the Apostle [Page 224]much laboureth, and to settle their hearts onely upon Christ, excluding all other causes and things from having any hand or share in being meritorious causes of mans salvation.

3 All is not done when the judgement is informed that Christ is the onely Saviour, and a perfect Saviour without any act of ours concurring to merit salvation; there is another thing to be added which must fasten up­on the affections: Christ must be received with the whole heart; not onely with the understanding, but the will and affections, the whole soule must incline to it, thus to rest onely upon Him, to prize Him onely for Himselfe, faith fixeth upon the person of Christ, and takes all other things as consequents deduced from that which is in Christ: So the joy of a Christian, the delight of a Chri­stian, the love of a Christian, should bee fixed onely up­on Christ.

4 There is yet another thing to be done: to receive whole Christ into the whole heart, is to receive Christ in all His offices,Ioh. 14.6. I am the way, the truth, and the life; He is our way, He is our Peace-maker, so He is our Priest: He is the truth, as He is our Prophet, to leade us into all truth: and He is our life, as He is our King, and mighty Lord to worke effectually in the hearts of all that shall be saved. Take Him thus: expect not onely peace by Him, but truth also; nor knowledge of the truth onely, but life also and ability to walke in obedience to that truth: thus you must receive whole Christ; not only as a Saviour to free you from the wrath of God, but also as a Lord and King to rule over you and to guide you. Hereby you may know whether you have received CHRIST or not.

2 Marke hence: Doct. That true beliefe on Christ must have [Page 225]with it perseverance, and a life obedient unto Him. A true believer on Him must be a constant believer, and a good liver in Him; for to walke in Christ is every where to converse as those who must in all things acknowledge Him. As Christ is the author and object of our faith; so He must be the Soveraigne commander, the chiefe worker, the end of all those workes which I walke in, and occupy my selfe about through my whole life.

But the phrase is worth the opening.

• 1 It signifieth as much as to doe all we doe after the rule and command of Christ, the same with [...]. after CHRIST. verse 8. He is our onely law giver, we are in all things to heare Him, and to attend His plea­sure, not stirring without His warrant.
• 2 It signifieth continuing in Him, in faith on Him, to which Hee hath brought us; not to recoyle or give in.
• 3 To walke in Christ is to set before our eyes His glory, as the white we shoote at in all our affaires great and small: Whatsoever you doe, doe all to the glory of GOD; and so of Christ. I count not my life deare, that I may fulfill the ministery which the Lord Iesus hath given me: whether in my wits or out, &c. I am to the Lord. And what is more equall? when a woman hath married a man, must she not live to Him alone? Is she to be commanded by others? Is shee not to seeke to please him? to obey him, honour him in all things, with feare? How much more meet is it, that we being by the hand of faith contracted to our Lord, should live to Him? And as a woman new married must not start, but for better or worse continue where her faith is plighted: So must we, having given our faith not goe backe from Christ our husband, that hath bought us deare, and given us in joynture, heaven it selfe.

Wherefore this must both admonish us of our duties, Vse and be applyed to convince such as say, they believe in Christ, but live not in Him, looke not to His will, deny not themselves, seeking for His strength, labour not to set forth His glory. Nay they are at the command of men, what such and such like of, is their ten commandements, yea walke in the flesh, in obeying the lusts of their owne hearts, following their owne corrupt mindes and affecti­ons, and the examples of others like themselves. O wretch hart thou not ashamed? hast thou the face of an honest man, and wouldst thou not blush to take a woman to thee, and make no conscience of following every trull, and leaving her so as she scarce from the beginning of the weeke to the end comes into thy thoughts? thus thou servest thy husband Christ.

Observe lastly: Doct. That our good beginnings must be a bond unto us to make good proceeding. Have you begunne (saith Saint Paul) in the spirit; and will you end in the flesh? have you suffered so many things in vaine? So he exhorteth Ti­mothy even from this that hee had beene brought up in the Scriptures of a child, and had made a good profession before many witnesses. We see that children, when that they have done already, is commended, it doth hearten them to further diligence. Besides it is a secret shame to leape from pale to sprigge, and with the Moone to change our beliefes: Therefore even in this regard it inforceth con­tinuance, to remember us what we have begunne in. Be­sides, be that setteth his hand to Gods plough, and looketh backe, is not fit for His kingdome.

Wherefore we must the rather (I say) hold on. Vse What art thou ashamed to be counted an unconstant man, by ceassing in that which thou beginnest sinfully, and wilt thou not be ashamed to be variable in that course which is [Page 227]good and holy? Oh thou hast forgot this, who hast lost thy first love, who hast beene more zealous, more care­full of good duties; who hast embraced CHRIST more powerfully and affectionately than now thou dost: Why doest thou marre good beginnings with such sloth­full proceedings?

NOw followeth the manner of their walking on in IESUS CHRIST, which is described from the augmentation of their Faith, and their thankfulnesse for CHRIST, and the doctrine which brought the know­ledge of Him unto them: The growth of Faith is descri­bed: 1. From the effects. 2. From the quantity. The effects of a proceeding faith, and obedient course of life led in Christ, are two: 1. A more firme union with Christ; this is set downe by a double comparison: the one taken from trees fastening their roots lower and lower: The other from buildings, wherein matter is surely laid upon the foundation. The 2. Effect is the more full per­swasion of the doctrine of CHRIST and grace of God brought them in the same, which is set downe by the manner how it was to be held of them, firmely, even so as they had beene taught by Epaphras. The Quantity followeth, abounding in your confirmed perswasion above named.

The second thing followeth, which is also a fruit of encreasing faith, even thankfulnesse for CHRIST and His benefits bestowed on us, and now more certainely [Page 228]perceived by us. So that this verse may be thus concei­ved: It describeth our coustant walking in CHRIST, and our Faith in Him, by these particulars.

• 1 A more neere Vnion with CHRIST; we fixing the roots of our affiance more deepely in Him: and like as it is in buildings; So wee being living stones which more and more settle, as it were, by constant walking in CHRIST, on Him our Foundation.
• 2 Our constant course bringeth us hitherto, that whereas we were wavering, touching the points of do­ctrine and God's grace, as they were taught us; we (I say) constant by walking in Christ, come to be strongly per­swaded in all the matter of faith, as we first learned it from faithfull teachers.
• 3. This shall accompany your proceeding in Christ; that we shall abound in our perswasion of doctrine, and GOD's grace toward us.
• 4. That better knowing the things bestowed on us, and eased of our doubting, which unbeliefe excited, wee grow to unfained thankfulnesse for CHRIST and His benefits.

The summe therefore is now easily set downe:

‘Continue in the faith you have begunne in, and live according to His will, and through His strength on whom you have beleeved, growing by this constant persevering to be more neerely knit to Him, rooted and builded; more fully perswaded of the doctrine, as it hath been taught you, for measure more abundant both in know­ledge and confidence; finally, heartily thankfull for so great things given you of GOD.’

Observe first, Doct. out of the coherence; What fruit we get by constant going on in CHRIST; we come to have more [Page 229]firme conjunction with Him. When a young plant is newly set, the roots are of small depth in the earth, one may well pull them up with an hand, but as the tree shooteth up in sight, and bearing fruit, so it striketh the roots deeper and deeper downward; yea, both together, though it be not perceived: So that no force can move it: So in a building stones new laid while the morter is yet greene, may be pecked out; but when the cement is dried, and they are sunke downe, and throughly settled upon the foundation, they are more closely joyned to it, then they cannot be easily moved: So it is in us; wee have not for degree so firme and neere conjunction with Christ, but the more we live in Him, like good trees spreading in the sight of all men, and bringing forth the fruit of righteousnesse, the more we come to take root downward by a more firme confidence, which doth bring us to have a firmer conjun­ction, and more neere union with Him. Our Vnion is an­swerable unto that which uniteth us. As the cause is in degree greater or lesser, the effect is answerable: Now at the first faith is weake, like a bruised reed and smoaking weeke; but while Faith holding Christ, doth draw the Spirit from Him, which maketh it fruitful in good works; the more it exerciseth, the more it is strengthned: even as in babes, their powers every way at first are feeble; but the more they feed and exercise, the more they waste the redundant moisture, which before enfeebled their facul­ties, and put forth strength in all their operations. Saint Peter, when faith was weake in him, at the voice of a Da­mosell was shaken: by walking in Christ awhile, he was so rooted, that threatnings, whippings, imprisonments, conventings before great power, martyrdome, nothing could shake him.

Wherefore, let us walke on without fainting, Vse 1 hold on [Page 230]in Christ: this will bring us further and further into Christ. What if thou standest not so firme? what if little winds seeme to shake thee? goe on, thou shalt grow rooted in him thou knowest not how; yea, while thou doest thus (though thou shakest) thy root doth strike lower and lower into Christ. Many are moved to think how weak­ly they are fastened, how slenderly they are rooted in Him, but to be rooted is not every beleevers state, I mean thus deepely rooted: this is the condition which they at­taine who have long walked in Christ.

But what then if Christians be not at first rooted? Object. a weake faith may be quite overthrowne.

True, Answ. if they be not rooted in any manner; but this they are from their first setting into CHRIST by faith; yea, so rooted that they shall never fall altogether: but this is an higher degree of rooting, which doth not only shut forth falling, which the other doth also, but even that shaking, and more grievous tottering for the most part, which trees may have, and stand neverthelesse, to which the former degree is subject on feeling every wind; I say for the most part, for such may be temptation, and de­sertion meeting, that rooted David may shrewdly totter.

Hence may be shewed men why they are so weakely grounded in Christ; Vse 2 because they walke so loosely and re­missely, so abound with greene lusts, which craze their faith rather, than confirme it.

2 Marke when he saith; Walke on in Christ, confir­med in faith, growing to be setled in [...]ull perswasion of the doctrine and grace brought unto you.

Observe hence; Doctr. That resolved perswasion in the doctrine we professe, and grace wee beleeve, groweth out of a constant course in faith and obedience. To be fully perswaded, is not [Page 231]attained the first day; Lord I beleeve, helpe my unbeleefe: Faith is mixed with doubting at the first; but in progresse of time we come to out-grace this wavering, of which all beleeving hearts complaine at times justly: This was A­brahams prerogative, he was fully perswaded of that GOD had promised him, without once making question of it. There is no man learneth any Art, who at first can see how every thing is true, which others skilfull therein tell him; but oportet discentem credere; beleeving that which his master saith, and going on with it, he commeth in the end most fully to discerne, and be perswaded of all things: So it is in this Art of arts, and so much the more, by how much it is the more divine, and surpassing all naturall ca­pacity than others. When a man recovereth some long sicknesse, and beginneth to walke; he walketh with great feeblenesse and faintnesse: but going on in exercise and diet, nature overcomming the remainders of sicke matter which were left, he goeth strongly, and feeleth not his former imbecillity. So when God healeth an unbelee­ving heart, there are at first such reliques of unbeleefe as make him full of doubting; but going on in CHRIST, the Author and Finisher of his faith, GOD doth so as­sist his faith, that it subdueth this contrary forme; so that the man walketh confirmed in those things which he be­leeved sometime very waveringly.

The use of this is, Vse first to encourage those weake ones which are at a stand, know not what to think of any thing almost, yet mourne under this as a burthen, and hold their LORD CHRIST: be not dismayed, goe on, thy judge­ment shall be strengthened; yea, while thou walkest thus, thou art in growing to it, though thou canst not discerne it. Who that saw a linke beaten against a wall, would not thinke it would be put out? yea, this tendeth to make it [Page 232]burne more clearely: So thy faith thus knocked with these doubtings, shall when it getteth up, be so much more confident.

Here we are given to understand, Vse 2 whence it is that men are neither flesh nor fish; prophanely, not mourningly will say, in faith he were a wise man that knew what hee might beleeve, they know not for their parts: one saith one thing, another the contrary. What is the cause of this? O thou hast not yet walked obediently after the rule of CHRIST; therefore GOD giveth thee up to darknesse.

As yee have beene taught] viz. As you have beene taught by Epaphras: Note hence, a point of wisdome in Saint Paul, and mutuall honour, confirming and counte­nancing Epaphras a faithfull labourer. Which is our Pat­terne for imitation: the honour we owe our brethren re­quireth it: the love we beare the truth, doth require wee testifie for it; yea, the care of others salvation doth move us every way, to make God's wholesome truth gratefull to them. For men of note having heard some of lesse re­putation preaching after them; it is not amisse to have re­course to their matter and sayings, and mention them with honour.

Againe, it seemeth insinuated hence, that the Divell did a little move them to unbeleefe, even from this circum­stance, though they doubted not of the Gospell; yet whe­ther, as he taught it, or no, it was true that might be que­stioned: which if it be; wee may see that continuing in faith and obedience, will make us out-grow such carnall exceptions, at which sometimes we stumbled. If the Di­vell cannot bring us to say, the meat is naught, yet he will make us to thinke it is not aright handled, the Cooke is not as he should: Thus many thinke, though they cannot [Page 233]gain-say the matter, why the man is no great schollar, no Doctor in schooles, he preacheth plainly, not a testimony of Fathers, nor sentence of any Author. Well, if thou hast an honest heart, goe on in CHRIST, and these things shall vanish. This by the way.

3 Marke he saith; abounding in it] whence we learne, What constant walking in CHRIST will bring us to, Doct. and what we must endevour to, not only to be well confirmed, but to abound in perswasion. Let every man abound in this sense. If we doe any thing of things indifferent, or be­leeve any thing, it is good to abound in the perswasion of it. A man cannot trust God too much; a man cannot goe too farre in this which doth glorifie God, and put to His seale that He is true, and good in all He speaketh to us. We must therefore endeavour it. Beside, as waters a while dammed downe that they could not have course, when once they breake thorow, they over-flow all farre and wide: even so doth Faith borne downe a while with doubting, so much the more abundantly breake out, and drowne all scruples in us: Or as fire long smoothered and smoaking, at length breaketh out with flames that touch the skie, and like another Sunne enlighten the ayre; So doth true faith, when it swimmeth from under these waves of doubting, which sometime over-whelme it.

The same uses which before, may serve for this point.

Especially this confuteth Papists: Oh, say they, Vse take heed of too much confidence, lest you presume; but God speaketh of true faith, as if this were the onely measure to keepe no measure. Indeed carnall presumptions, as faith on our owne worthinesse, workes, &c. wee cannot too much abandon, but beleefe grounded on God's truth is not this; while they hang it upon the Churches yea and [Page 234]nay. But Saint Paul speaketh of the Gospell, and this faith he calleth for, which did root them in Christ.

But who can be sure of repentance and faith? Object. many have beene deceived, judging wrong.

He that hath them may know them, Answ. and shall in time when infancie is over, and temptation doth not intoxicate. For those that have bin deceived, though one in a dreame thinketh he eateth, and doth not, this hindereth not but a waking man who truely eateth, may know the same in­fallibly.

Lastly, marke; What walking in CHRIST hath at length going with it, hearty thanksgiving; while we know not through weaknesse, the things bestowed, there is lit­tle thankfulnesse that can come from us; but as we grow up to see what is given us, thankfulnesse getteth up also. You see in babes, though their parents doe hang never such rich jewels and bracelets upon them, alas they can­not thanke them, for they know not how they are ador­ned; but let them come to some knowledge, and give them a thing, then they will a little thanke you; but let them grow to ripenesse of understanding, and give them some great pretious things, they will be much affected. Two things breed thankfulnesse; the one knowing that the benefit is of worth: The second, that this thing so knowne, must be given and received. Now knowledge and assurance that all the benefits of CHRIST are made ours, these are faith; and as they doe grow from one degree to another, so thankfulnesse followeth, even as the shadow the body, answering proportionably.

This thus opened, Vse first letteth us see the Popish Church hath no true thankfulnesse; for what man can be thankfull for a thing which he doth not know what it is? Now so it is, that they say, no man can know love, repen­tance, [Page 235]pardon of sin, whether hee hath them in truth, or whether those he have be counterfeits. Say one should give mee a Diamond, but yet could not know possibly whether it were a Chester-stone, not worth twelve pence could I be thankfull? Nay we must know for what first by their leave. Againe, say one shewed me a thousand pound, but would not let me know he would give it me, only leave it upon a peradventure; could a man be thank­full for this? Nay, we would say, I will thank you when I have it. If we have it not in possession or certaine hope, it is as nothing to us.

We must be stirred up to encrease our thankfulnesse to GOD for these mercies: 2 we are thankfull in other mat­ters which are nothing, compared with these. If wee be not come to this, we make no progresse in faith, nor walk not in Christ as we should, we know not what is bestowed on us.

NOw the Apostle commeth to secondary exhortati­ons, which are assistant unto the great one, of walking in Christ; they are of two sorts. 1. Cautionary prohi­bitions, warning from such things as draw us from Christ, to the end of this second Chapter. 2. Precepts of Pra­ctice which must bee observed, that wee may goe on in Christ, from the beginning of the third Chapter unto the eighteenth Verse. The first sort beginning in this Verse, is first set downe generally to the sixteenth Verse, after [Page 236]more specially to the end. In the generall prohibition we first see the dehortation: after the reason. The dehor­tation containeth two things:

• 1 The evill they were to avoid.
• 2 The meanes of breeding the evill.

The first, Let none make a prey of you; that is, carry you away who are the sheepe of Christ, from His fold, the true Church, into their owne, which are Synagogues of Sa­tan, that is the force of the Word. The meanes tending hither are two:

First, Philosophie, which doth Synechdochically note all humane wisedome unsanctified, with the doctrine it teacheth, and the shew it maketh.

Secondly, Vaine deceit, which might signifie sophisti­call Logicke: but this is a principall part of Philosophie. Some thinke it to be thus meant, Philosophy, which is vaine deceit; but the conjunction doth shew that here a distinct thing is meant: therefore I take vaine deceit here for all religious rites which carnall wisdome inventeth, and obtrudeth, called so; first because they misse the end of pleasing God, at which they ayme: Secondly, they are empty of that grace being not sanctified by GOD, which they seeme to have, and therefore are empty de­ceits; in which regard Saint Paul calleth these rites disa­nulled by God, and affected by men, [...], beggerly elements; not having a jot of true grace of the Spirit go­ing with them, and no doubt but this is here meant: For the Apostle specisying the things after which are [...], Vers. 20.22. he hath the intercession of Angels, and the Iewish rites, which some would have put upon them, [...]; the reason taken from the originall quality of these things, which is set downe ad­versatively thus: These things come from man, they are [Page 237]carnall and worldly, not after Christ, that is, having Him their Author, not spirituall. And first these words doe seeme to intimate whence these things come to have such efficacie of deceiving; even from hence, that they are countenanced with humane authority, and are for their quality carnall and worldly things. 2. Here is a reason included thus: Those things which are not after the rule of Christ, we must not follow, who have received Him, and professed that wee will walke in Him: But Philoso­phie and empty rites of religion, are after mans wisdome and the world, not after Christ; therefore wee must not let any deceive us with these things. In the Verses fol­lowing, to the sixteenth Verse, is a double prosyllogisme proving the first part of this reason (for the second is pas­sed over as evident) it stands thus:

That which is not after Him in whom is all the God-head personally, that you must not receive:

In CHRIST is all the fulnesse of the God-head personally:

Ergo, &c.

Secondly; that which is not after Him through whom, and in whom you come to receive the fulnesse of spiritual gifts, as the removall of guilt, and blot of sin, and quick­nance with the life of GOD, freedome from the yoke of the Law, victory over spirituall wickednesse: what a­greeth not with Him in whom yee have such benefits, that yee must not receive, unlesse you would forsake these unvaluable blessings: Now admit that; unlesse you will leave Him, and forgoe these great benefits yee have in Him: this is the disposition of the argument to the six­teenth Verse.

Now to returne, observe first from this eight Verse: Doctr. That to yeeld to erroneous doctrines which corrupt reason [Page 238]teacheth, doe take us from Christ. See you be not made a pray, led away captive, as those that are vanquished in battell: therefore it is plaine that the yeelding to such things, doth make a man a spirituall captive, and lead him from Christ: this is it that maketh the Apostle say, Gal. 5.2. If yee be circumcised, and seeke salvation by the Law, you are cut off from Christ, Christ shall profit you nothing: For looke as evill weeds doe suffocate good corne, and Ivie killeth the heart of Oake: So heresies and false wor­ship will kill grace, if they should be fully entertained; which maketh Saint Paul say of Hymenaus and Philetus, who denied the Resurrection, that they had subverted the faith of some who attended unto them; prevailing against their faith, they could not but withdraw them from CHRIST, with whom we are coupled by faith onely.

But two things may be objected:

• 1 That much stubble may be builded on the foun­dation, and therefore CHRIST and such things stand together.
• 2 That true grace cannot be prevailed against.

Answ. To the first, it is true, many opinions may be received, and erroneous rites used, and yet CHRIST be held:

But,

• 1 It must be done ignorantly.
• 2 With a minde teachable, and ready to give place when light doth evince it.
• 3 In points not directly fundamentall, that is, such as are so maine, that without them there is no salva­tion; or of so cleere consequence from them, that who so truely is perswaded of the one, cannot but see the other: As that CHRIST is both GOD and perfect man in one Person, is a point fundamentall: That Christ hath [Page 239]two wills distinct, is of cleere consequence; for who so is GOD, hath a most free and almighty will as GOD, and who is perfect man, hath a humane will like man. For as not every wound killeth a man, but if the heart or braine be pierced, life perisheth: So it is here; if the soule in things fundamentall be truely touched, it is divorced from Christ. It is answered then to the first, that stubble may stand while it is admitted ignorantly, with a prepa­red minde to disclaime it, if it be found such not directly crossing the foundation: Now it is not fully received in a minde thus qualified; It is seene in experience that a man going where the plague is, not witting of any such thing, taketh no hurt often: So in this matter.

To the second, it is manifest, that as those who have that precious faith of the Elect, which faileth not, cannot be prevailed against: So GOD doth never leave them to yeeld unto any herefies directly fundamentall, or wit­tingly and willingly against eviction, to persist in them.

This is to be marked against such as thinke it no such danger to reconcile in many points with Papists: Vse A little leven is perillous: if any should offer a farre off to filtch away our earthly substance, we would betime stand on our keeping; let us be more shie of the pearle of the Gospell.

Againe, 2 wee see hence what to thinke of the Papists Church, the state of it is dangerous; so that though God hath a remnant knowne to Himselfe; yet the generall estate of that Church, cannot but be comfortlesse: be­cause since Luthers time, and the Councell of Trent, the pillars of that Church representing the whole, have a­gainst most cleere light withstood the truth, and have joy­ned such pertinacie to errour, that they anathematize whatsoever shall be brought against them.

2 Marke, Doct. What hath beene an engine of Satan against the faith, even the wisdome renowned of the great of the world, Philosophy: This kept many from entering the faith: When Saint Paul disputed of the Resurrection, the Atheni­ans mocked him. This made many, brought to the faith, stagger, when they could not answer the plausible so­phismes, they were dazled with the curious subtilty that did shine forth in it; this drew many from the faith, and be got heresies (for heresie is an errour held with pertina­cie by them who sometime have beene beleevers.) Hierom saith, Philosophi sunt primogeniti Aegypti: and other of the Ancient doe brand it bitterly. No wonder; for then it was generally received as the wisdome of the world, eve­ry quarter of the earth, as it were, having their Philoso­phers, whom as Sect-masters they followed: then there were Peripatecians, Platonists, who, as it is likely, trou­bled these Colossians, Stoicks, Epicures. What bred he­resie in the article of the Resurrection, but this? What in the point of the Trinity, three Persons, and one Essence? What in the Person of Christ, why not two Natures in one Person, the one being an Essence without being, [...], this or that thing subsisting by it selfe, because the like is not in all Nature. What made Arrius sow his conceit? prefidence in his Logicke, for he was [...], as story reporteth. Finally, what maketh the Papist he will not beleeve that a man is formally righteous before God, by righteousnesse in Christ's Person onely imputed? E­ven this, because in all Nature every thing is that it is for­mally by something inherent in it selfe. No man wise with anothers wisdome, &c. this is the fruit that Scotus exclaimeth on, Doctores theologiae Philosophiam cum theolo­giae maximo cum fructu miscuerunt. If Saint Paul would shew what this fruit is, he would doubtlesse answer, much [Page 241]error; which Trithemeus well-witnesseth, Sacra Theologia Saecular is Philosophiae mutili curiositate faedatur: This is sufficient to shew that this humane wisedome if unsancti­fied hath alwayes beene a Moabitish minion, whose as­pect is so amiable to a carnall mind, that he hath woone unto himselfe by it not a few; and no wonder, for the wisedome of the flesh is enmity to GOD, and the reason of it so farre as corrupt, must be captivated to Christ.

But some may say, Object. may we not have Philosophie in regard, or is all knowledge dangerous and of no use?

Philosophie is double, that which is truly, Answ. or that which is falsly so called: that which is true Philosophy, is that which man, agreeably with his darkenesse, but re­liques of sight conceaveth, and that often not without some more then common illumination of God. Philoso­phy, falsely so called, is what men, not as men, but singu­lar persons erring, have broached as truths. Now this last is at all hands utterly to be abandoned. For the first, this also in men unregenerate, not of it selfe, but through their corruption, is an enemy to grace. Secondly, this is of it selfe good, and through grace, sanctified to good uses. First it helpeth grace better to apprehend, and more fitly, to teach others the things it knoweth. Secondly, it doth helpe and exceedingly further every believing man, that with it he groweth more confident; for though I believe not for reason, yet seeing the consent of rea­son, my beliefe is furthered; as we that love God for Him­selfe, yet enjoying His benefits, doe more ardently affect Him; this use Christ gives us to understand; Spirits have not flesh and bones as I have: Doct. and we abhorre the transubstantiation of the Papists more confidently doth pre-ground, that by good reason it is eviced. [...] nothing but evinceth and better silenceth Heretiques religion, whereby [Page 242]their owne sword killeth them: Thus Saint Paul evinceth the Corinthians out of nature, who through naturall rea­son impugned the resurrection of the dead. To know the creature, is of it selfe good, a ladder to heaven, a spectacle wherewith heavenly things may be better discerned; yet our corruption abuseth this, priding it selfe therein, as if there were no higher, fixing it selfe on this beauty it dis­cerneth, neglecting to goe to the top, while it lodgeth it selfe with delight and admiration in the worke­manship of the stayres by which it should ascend. Some­time by knowing the excellency of the creature, it doth grow to thinke that there is no higher happinesse then to posses it and the delight of it. As a beautifull complexion is the good creature of God, yet oft misleads a corrupt eye: So this mentall Helene (if I may so call truesecular know­ledge) doth too much enamor our carnall understanding.

The use of this is first (though we must not reject the seeking, Vse nor all applying of this knowledge, which out of prophane philosophie is learned) to reproove such as do too highly extoll it, yea account of Aristotle, as if he were a fore-runner of Christ, and a pillar of the Gospell, and of Philosophicall sciences, as if a man could not be a good Theologue that were not skillfull in them: as if superna­turall divinity stood in neede of philosophy, as the under­standing doth of inferiour senses; whereas it is nothing so: for the supernaturall guifts of the spirit inlightning by the word of God that makes a divine, not any humane li­terature: and therefore we reade of few wise of the world converted, when babes and the foolish ones in comparison were inlightned this way: Besides the Apostles themselves were this way not trayned, as Ambrose saith, Credimus piscatoribus, non dialecticis, this is an extreame as well as the other. Yea often the Lords [Page 243]children may too much stand upon it; for our under­standings being more naturall then spirituall, are ready too too much to incline to that which is connaturall unto them, I meane an object proportioned to their naturall forces. Hence in the primitive Churches the Christians were too much dejected in the want of it, and too little prized their owne knowledge, for the simplicity which to carnall judgement seemeth to be in it. Even as Chri­stians in poore bodily rayments are not so much com­forted in the clothing of their soules, as dejected in the meane attyre of the outward man, withall too much esteeming the pompous rich apparell in which others ruffle: So in the mind; for the soule is cladde with light of knowledge, as the body with bodily rayment. When it wanteth this secular glorious rayment of Philosophi­call sciences, it is more often cast downe then it should, and too much esteemeth the presence of it in others. Yea hence sometime they grew to bee weakened in faith, when they could not answer those difficulties which the wisedome of the naturall man objecteth, whereas they should have counted the voyce of Angells (if opposite to the Gospell) utterly accursed. True it is that grace turneth this complementall knowledge to the further confirming of us; but it is as true, that the same spirit doth make the want of it an occasion also of greater affiance: even as all earthly meanes of working this or that, helpe a heart san­ctified in beliefe, so the absence of all meanes occasion faith to be more intensively set on God, from whom com­meth our helpe.

And vaine deceit] Observe hence: Doct. That Sathan by empty showes of religion, standing in vaine rites, doth pre­vayle against many. For this vaine deceit is nothing but the empty, and deceiveable practice of religion, whereby [Page 244]he drew many from the simplicity of the Gospell. How did he ensnare those primitive Churches, but with ob­truding upon them beggarly elementall services and bo­dily austerities which profited nothing? And how hath he brought the Papists to this passe in which they are, but by foysting in all kind of empty toyish rites that either Iudaisme or Paganisme could affoord, and by mag­nifying such canonicall austerities to which their Monks and Anachorets were addicted? There is nothing to be seene but such empty deceitfull toyes in all their service of GOD, their masse, their precessions, Palme branches, ashes sprinkled, their whippings, hayre clothes, holy wa­ter, censings, pilgrimages, adoration of reliques, &c. For look as children will be quickly woone with fine puppets and babies, and joy in these things more then in substanti­all matters: So these who are without all heavenly wise­dome, or have but infantlike understanding, such ware as this is very saleable in their eyes, and doth easily ensnare them.

Wherefore let us, Vse knowing our owne weakenesse, and the Divells malicious subtlties, knowing likewise the nets he layeth, let us be wise and not bite at such vayne baytes as these are, which he casteth in for us.

2 Observe hence: Doctr. All religious observances contrary to the word of GOD, are but deceitfull vanity: vaine de­ceite. In vayne doe you worship, Mat. 15.9. framing religion, after the precepts of men; saith Christ.

For first, they have not any grace accompanying of them; as enlightning the mind, confirming the faith, stirring up devotion: for these things accompany out­ward services by force of Gods spirit working in them, not of themselves: now Gods spirit doth not worke in any other then the Lords Ordinances.

2 They goe for religion, but are not so indeed; for true religion, the soule of it, is not simply to doe this act, but to doe it with relation to GOD commanding; now this cannot bee in things God requireth not.

3 They misse the end which is pretended in them, for they please not GOD; wherefore as we say of wares deceitfull, which looke well, but want the substance, such are al things intrinsecus defectuosae, as they are called; as for example, counterfeit mony, w^ch hath the colour, stampe and touch sometime, yet is inwardly no such thing, we may say such things are vayne deceite, for they are but showes that mocke such as they are put upon: So in this matter; even as the Papists confesse it of their false reliques which are not such as they are affirmed; So wee may truely say of all their religious practice in a manner.

The use is therefore to make us wary that we be not cheated and beguiled this way. Vse We would be loath in any commodity, or if we received mony, to take a slippe amongst it: but how wary should wee be not to bee beguiled in matters of so great consequence as these are?

According to the tradition of men] Observe hence: That the authority of man in matter of doctrine, and religious observance, is not to be respected, against the Word of GOD. Doct. Men of estimation have alwayes beene of some regard, so farre that their opinions have beene entertayned because they were theirs. This made the Iewes so erroneous, the authority of their great Rabbines; and traditionary di­vinity was so imbraced by them, as CHRIST sayth, It was said of old, but I say: So likewise concerning matters of rites, their washing hands with signification, they call it a constitution of their fathers; this was in [Page 246]the Primitive Church continued, that many were so addi­cted to some men, that they would receive the things fa­thered upon them, though discrepant from the Evange­licall doctrine: So that in Tertullians time many did de­fend that the Apostles did not write all truth for us to know, but that there was a more perfect divinity, which was traditionary;Lib. 1. cap. 23, 24. yea in Ireneus time before Tertullian. For this is the property of Heretiques, to calumniate the perfection of the Scripture, neither doe they ever fly to it, but onely to the barke of the outward syllables, that they may so avoyd the substance and matter of it, which is most manifest. And so Arrius did fly from the whole­some phrases and manner of speaking in the fathers, to the expresse syllables of Scripture, in which he would have [...] shewed him quoad [...]; and the authority of an­tique tradition is so forcible that it beguiled some of the Fathers, drawing them to use some ceremonies utterly ungrounded in the word, as milke, and honey in baptism, giving the Eucharist to children, not kneeling, from Easter to Whitsunday. But how did Tertullian then shew that traditions were not to be regarded which were be­side the authority of the Word, in matters of faith and manners? even thus: The Apostles were sent by Christ; If therefore they did not publish things faithfully, either they wey were unable, or not sincere, and Christ blame­worthy that would send those so qualified: we may say either they could, and would not, would, but could not, or else were willing and able, but might not.

That they could not is absurd, who had the guifts of the Holy Ghost so abundantly.

That they would not, is unlikely, who were so faith­full, and who suffered all things, yea death it selfe for the Churches good.

That they might not, least holy things and that more perfect should be too much divulged, and so Pearles cast before Swine; for Christ bid them speake all things they heard from Him (yea though in secret) upon the house toppes. And as for Dogges and Swine, there is no feare; for the Bible, though open, is a clasped booke to them: as for o­thers, all the counsell of God belongeth to them. Thus you may see the truth of this, that humane authority hath beene a backe to error, and an allurement from the faith.

Let them not deceive you with things after the tradition of men.

First then by this we come to discerne the deceived estate of the Romane Church; Vse 1 for one egge is not liker another, then they to those old Heretiques, and the Prin­cipall part of their beliefe and practice hath no better ground then tradition, without the Word.

2 This must teach us not to stand too much upon the bare authority of men, as to pinne faith upon their opini­on: Omnes patres, & tota schola are not the Old and New Testament. We all incline to speake as they. Which of the Rabbins and Doctors of the law believe in Him? and to reject that which commeth not ushered in with humane testimonies; whereas we should not receive any thing be­cause men affirme it, nor deny any thing in this regard simply, because greate Clerkes are of another judgement; though we must not on the other extreame passe by An­tiquity and moderne judgements, upon a selfe willed fan­cy, as if they were not to be heeded.

You will say then, what use are we to make, Object. how are wee to be disposed to them?

Say I conceite this or that opinion, but I see, Answ. as it is told mee, such are against me in it, of worthy note: know­ing this; [Page 248]

• 1 I am so farre to respect this, not as therefore to dis­card it, and judge of it as erroneous; but onely not to pre­cipitate any determination against them.
• 2 I am to have the more jealousie of that which by o­pinion I conceive.
• 3 I am to excite my selfe to the more full inquiry, to see what grounds they had, what verisimilitude at least for their sentence.
• 4 If I find my selfe in the truth, I am with the more humility and thankefulnesse to imbrace it, when I see that even men of greater parts had it not shewed unto them. So on the other side the Fathers say this unanimi consensu; I doe not therefore beleeve it, this were humane faith; but I account it a presumption, that the thing is true. Second­ly, I search the grounds of it with more alacrity and confidence. Thirdly, I having grounded my faith on GODS Word, am in this regard, more confident in my perswasion.

Lastly this must teach us to adore the fulnesse of the Scripture, Vse according to the which who so speaketh not in the things of God, speaketh without understanding; for whatsoever any knoweth out of his naturall wisedome is foolishnesse in Gods matters; but what he knoweth with­out the Word he hath it out of his own wisedome: there is no shift unlesse we will say there is place for revelation, without the meanes of the Word; therfore what he thus speaketh is foolishnesse: the Word conteyneth all things, if not in syllables yet in sense, that are needfull for faith, and manners, yea directions for all indifferent things, which are variable.

According to the elements of this world] Observe first: What maketh error, Doctr. and false worship so infectious, even be­cause they are carnall savoring of the flesh; and after the [Page 249]fashion of this world; like lipps love like lettice: now we are by nature in error, and therefore Saint Paul saith that heresie is a worke of the flesh. Againe we are sensuall, and therefore delight in such fashion of worship as is not spi­rituall, but feedeth the sense, and hangeth us so up by the senses, that we ascend not to spirituall contemplation. Many mervaile why so many professe and daily fall to Popery; but they might as well marvaile why frogs love the fennes: for the truth is, it is naturall to the corrupt man, all is sensuall, and of this World: Such a Prince-like Clergy, such sumptuous Temples, and goodly pi­ctures, heavenly musicke, odoriferous incense, al exercises such as their owne strength may undertake, every thing of this world: the world cannot but love his owne; and therfore unregenerate men cannot but affect these things; yea we neede no better confirmation then that petitioner, who did preferre this as one motive for tolleration in commendation of their religion, that it was sensuall; it had to please the sense in it, and is the reason why the sin­cerest reformed Churches, that have cut off all these fleshly services, are by all sorts of worldly men the most maligned, because they have the least with them to feed the senses; nay nothing but that which CHRIST hath left, which because it is commanded, is therefore odious.

The use is, Vse that we would take heed of worldly fashi­ons and such things as please the carnall understanding, and naturall man: this is a presumption against them, that they are not right; for as Saint Paul saith of men, so we may say of religious observancies: if they then please corrupt men, and suite with their corruption, they are not the ordinances of CHRIST. Yea even hence they are to be resisted, because they are after the guise of this world. [Page 250]The Primitive age kept it, that they would not admit the least Pagan rite or Iewish ceremony; they would not have a Sermon on Saturday, and allowed a kind of tra­ding on Sunday; out of exercises on this ground: Ages following were not so cautelous.

Againe, seeing these words doe not onely point at that which maketh these deceits effectuall, but also give a rea­son to us that are in CHRIST why we should beware of them, Doct. note hence: That upon this ground we are to resist all false superstitious rites of religion, because they are after the fashion of this world. The things of this world are enmity to GOD: and in this that exhortation taketh place, Rom. 12.2. Fashion not your selves to the World: The not observing of this rule hath brought all miseries upon the Church: when men to gaine the Gentiles would take up their rites a little altered, when they would come to the world a little, thinking 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 [Page 251]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.

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 [Page 252]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 [Page 253]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, [Page 254]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 much lesse canst thou divide the Divine Nature?

And this is to be marked against the Lutherans, Vse who imagine a communion of the Divine properties with the humane nature in part onely; for they give it an omni­potency, the omniscience of the God-head, but not the eternity and simplicity: whereas the Scripture knoweth no union nor communion of the Divine Nature with the humane, which is not of all the fulnesse of the God-head. No, it is so absurd, that sound reason cannot imagine it, without making the essence of GOD such as may [Page 255]bee divided, one part being where another is not.

3 That he faith, the fulnesse of the God-head is in Christ; hence it is to be noted: That not created guifts, Doct. or miracu­lous effects of the Divine Nature are united with Christ man, but the deity it selfe, the fulnesse of it, yea the whole fulnesse: which is to bee noted against Arrius, and all such spirits.

Againe, this sheweth, that the same singular Nature is in all the three Persons; for he speaketh of the God-head in the singular number, as being but one; and as it is in the Father without controversie, so it is wholly in the Son also: as but one Sun in the firmament, in which the whole kind of the creature subsisteth: So there is but one Divine Nature, neither indeede can be: for the Divine Nature is most perfect, infinite, omnipotent, the most absolute thing that can bee imagined. Now were there many Gods having every one a distinct deity, none of them were most perfect, powerfull, for every one had but his owne, wanting that which is with others; as no man hath all the perfections of mankind, for he wanteth all that which is out of himselfe in others.

This is to bee marked; for hence we come to know that there is but one God, though three persons; because the same fulnesse of the Divine Nature that is in the Fa­ther, is in the Son; and the same that is in the Father and the Son, is in the spirit; for He is called Iehova, and it may as well bee all the fulnesse of it in the spirit, with them both, as in the Son with the Father; as well be the essence of three as two. Now hence it is manifest that these three persons are but one God: for as Iohn, Richard, and Thomal, if they all had but one body and one soule, should all bee but one man: So these all having but one God-head, can bee but one God. To be three Gods [Page 256]there must be not onely three Persons, but three distinct Natures, differing the one in number from the other; for so many men as you have, so many soules, and bodies must be multiplied in which standeth the nature of man.

But how can three persons be one in nature?

I answer, we are content to know it is so, though how it is so, we know not: aspici Deus potest, introspici non de­bet. Though why not three persons in one nature, as well as three Natures in one Person, which is in Christ: A bo­dily, a spirituall, created as His soule, a spirituall increate: And as the same light is originally from no other, in the Sunne, and secondarily by communication in the ray or beame of it: So what hindereth, &c.

Dwelleth bodily] Obs. The manner of GOD's dwelling in this man, Doct. He doth dwell personally in Him, that is so, as that GOD the SONNE is thereby become personally man, as he was from all eternity personally God with the Father and Spirit: the God-head so dwelleth in this man, that with the man-hood, it maketh but one Person, even as the soule and body in man make one man: So this di­vine Nature and humane are now joyntly but one Person of CHRIST: He which was a compleat Person from everlasting, in fulnesse of time creating within His owne Person a singular body and soule, such as we have (sin ex­cepted) as a substantiall part of His Person, not a part, which made up the Person of God, as before imperfect, but a part; because a new thing substantially, that is per­sonally assumed to that which before was perfect: thus much this word [Bodily] or personally, teacheth; For it putteth a difference (1) betweene God dwelling in every thing as an efficient and preserver of them; (2) betweene His dwelling in the Saints and Prophets, by His assistance and workes of grace in them. (3) Betweene His dwelling [Page 257]in the Saints in heaven, God shall be all in all by His pre­sence of glory; and this dwelling in CHRIST, which is by being united personally with this humane Nature. As the Arrians abuse the similitude in the first Chapter, when CHRIST is said to be the Image of His Father, they gathered that therefore Hee had not the same sub­stance with Him: for we see a mans image or picture is not of the very same substance with the man whose pi­cture it is, not distinguishing betwixt naturall things properly so called, and these artificiall ones which are but respectively and abusively so termed: So here Nestorius, Loe, saith he, GOD dwelleth in CHRIST man, there­fore he is not personally united with man, For a man is no part of person with the house he dwelleth in; not di­stinguishing betwixt common inhabitation, and that which is personall. But we see here the Text is plaine, that He so dwelleth in this Nature, that it is essentially, or substantially united to Him, as a part of His Person. A­gaine, He so dwelleth, or doth [...] in our Nature, that He is made flesh, the Word was made flesh, which cannot be understood of a simple, but bodily, or personall inha­bitation.

This therefore doth first serve to confute all errone­ous opinions touching the union of Christ: Vse 1 for first wee see all Arrius his opinions overturned, who granted that there were most divine qualities in Christ, and wonderfull effects wrought by God in the man Christ, but would not yeeld Him true God: Marke; all the fulnesse of the God­head [...], not [...], the divine Nature, as Saint Peter speaketh, dwelleth in Him.

All Eutiches his schollars, Vse 2 who grant that God Him­selfe was man, but they say, that this Vnion stood in that the divine Nature did swallow up the humane; for they [Page 258]could not else see how they could make up one Person. The Monothelites granted two Natures, but one action: For they could not see how divers actions would not conclude that there were many Persons: But marke, the divine Nature dwelleth in Christ: Now the inhabiting and the inhabited are not confounded; therefore both the Natures and their actions are distinct; and if there were such a swallowing up of the humane Nature, then flesh were made God, not God flesh, by force of the Vnion. As for diversity of Persons, it doth not follow upon the di­versity of actions; for there may be as well three actions in one Person, as there are three Persons all having but one action. If the multiplicity of action did come from the number of Persons, then there should be three severall Wills in the Trinity. Againe, there is no conversion of these Natures; for that which dwelleth with another is not converted into it: And all Nestorius his dreame of two distinct divided Persons, said to be one through sin­gular assistance, love, dignity, consent, for the Text saith [Bodily] and Saint Iohn saith, They so dwell together, that God is made flesh; which cannot be said by vertue of any Vnion which is not substantiall.

We see what reason we have to hold to CHRIST: Vse 2 if we had Moses, or Daniel, or Saint Paul upon the earth, with whom the LORD pleased to dwell so abundantly by the effects of grace, and gifts of prophecie; Oh how would wee sticke to them, how would we rest in their words or oracles? but behold him who is the substantiall flesh of our GOD.

This sheweth us whither wee must come, Vse 3 if wee will finde God, to no other but this Temple. All old wor­shippers under the Law, they went to the Temple when they would come to God, and before the Temple was [Page 259]built, to the Arke, and Tabernacle; but these were but types, here is the true Temple: looke to CHRIST-man, to that body, of which he said, Destroy this Temple, and I will build it againe in three dayes; Looke hither, and God shall over-shadow thee, for the God head dwelleth with Him personally.

Consider the wonderfull love of God, Vse 4 that vouchsafeth thus to dwell in our Nature. If some mighty Prince should come and dwell in some poore cottage for his subjects good, what a rare part of his singular love would it be counted? How much more is this?

And thus answering briefly an objection of the Lu­therans, we will come to the next Verse.

The Nature in which God dwelleth, is every where, Object. where God is: but God dwelleth in the humane Nature, viz. Christ-Man, then in the humane Nature.

Let this answer the first part of the reason: Answ. I answer it with limitation: That in which God dwelleth, as a thing contained in a place containing, that must needs be where ever God is, not that in which God dwelleth in other man­ner, as here he doth, or that in which God dwelleth per aequipatentiam. I illustrate the vanity of their argument with this: That in which the light dwelleth, that is every where, where the light is: But the light dwelleth in the body of the Sunne: Therefore the body of the Sunne is every where, where the light is.

NOw he commeth to the Reasons taken from the all­sufficient benefits wee receive in Him, which first are laid downe in this tenth verse indefinitely; after by particular enumeration: The reason from this verse, stan­deth thus:

You must not looke to others, leaving Him in whom you have the fulnesse of all grace be­hoovefull given you:

But in Christ who is the Head of all Principality and Power, you are compleat:

Ergo, &c.

The Verse then containeth:

• 1 Our most full blessednesse in CHRIST.
• 2 A repetition of His dignity, from whom we are replenished.

Now in the Verse, we must first marke the coherence. In whom having all the fulnesse of the divine Nature, in Him you are compleat, or full.

Observe hence: Doct. Whence it is that CHRIST-Man doth send out all the streames of grace, and good things to all His members, even hence, that this fountaine dwelleth in Him. Did not the divine Nature, which is the fountaine of all life naturall and supernaturall,Psal 36.9. For with Him is the Well of life; Did not this dwell with this man or humane Na­ture; we could not be enlightned and quickned by it. So that when we reade, Ioh. 6. he that eateth my flesh, hath life in him, we must know that these things are spoken truely of the man-hood: not that this Nature of it selfe can doe these things; but because the Deity dwelleth with it, and by it, [Page 261]as by an instrument, joyned personally with it, doth pro­perly, and efficiently worke these things: Even as we see the body of the Sunne doth enlighten all, but as an instru­ment of the first created light, which GOD hath united to it. This must be held, that neither the omnipotent power of ereating spirituall graces, nor yet the omnipotent acti­on which doth produce them, is in the humane Nature, or proceedeth from the humane Nature: but in God one­ly, and from God, in and with this humane Nature, wor­king to the same effects, according to the propertie of it. As a Scrivenour writing with a pen, the effect, viz. wri­ting may be ascribed to the pen; for we say, this pen did write this: but the faculty of writing, and the proper action which produceth it, is in the scribe, and goeth not from the scribe into the pen: So here after some sort, for the pen hath no reason and will to worke with the scribe in that to which it is used; but he is an instrument having this humane understanding, and will whereby hee wor­keth.

The pen is an externall instrument without the person of Him that useth it; 2 but CHRIST's humane Nature is an internall instrument united within the Person of God the Sonne, as a part of His Person; as the body of a man is to his soule; yea, more nearely: for death severeth this, but not the other: yet in this they are like, that one is the effect, viz. the thing written is properly and efficiently from the Scribe, from the pen instrumentally with effici­encie of inferiour degree: So these divine workes which CHRIST the Mediatour worketh, the chiefe vertue, and action which properly effecteth them is in God, not communicated really with the other Nature, though it doth worke them in this humane Nature with it; yea, and by it, as a most neerely conjoyned instrument, which [Page 262]within the person of God the Sonne hath His proper acti­ons concurring in an inferiour degree of efficiencie to that which the divine Nature principally and properly wor­keth. GOD worketh graces, CHRIST-Man worketh the same. Saint Paul by laying on of hands, giveth grace, as to Timothy; the divine Nature that createth them, and infuseth them into this or that man, through CHRIST Man, being as a common conceptacle and conduit-pipe of them: the humane Nature worketh them not by power­full creating them, but by taking away fin, and the cause, that so way might bee made for this promised Spirit, Galath. 3.14.

2 By interceding Mediator-like for them.

3 By willing the going of such graces from Him, as who is with God the Sonne but one Worker, though a distinct principle of working, that is, though distinct in Nature, yet the same in Person: Hee therefore worketh them as His owne workes, from His owne power; for God's power is by Vnity of Person made His, the divine power not being without Him, as the power of another Person than He is; but being personally with Him.

Those things which His humane Nature worketh, 3 or which are wrought after His humane Nature; they are the workes not of an humane, but a divine Person: for though the Nature, according to which they are wrought, be humane; yet the Person working, is the Person of the Sonne of God. Saint Paul giveth graces by laying on of hands with Prayer: But,

• 1 Not as if this were any way His worke, but as intreating it from God in CHRIST, whose it is.
• 2 Not from power any way within His person, but without Him; even the power of another.
• [Page 263]3 Not conjoyned with God, as the body with the soule, but as an instrument with God; as when I use another thing or person in doing this or that without my selfe: bence it is that CHRIST-Man doth give graces authoritativè and effectivè; yea, according to humane action doth effect them in the highest degree that an in­strumentall operation cān effect any thing.

Whereas Saint Paul giveth them Ministerialitèr, signifi­ing what God doth in Christ, rather than what Himselfe doth. He that planteth and watereth is nothing, all the efficacie of his action is to get CHRIST GOD-Man give the graces he intreateth.

The use is, Vse that we should hence be exhorted not to rest in man: The flesh profiteth nothing, the spirit quickeneth, that is, my humane nature could not give all these preci­ous benefits unto you, unlesse the quickning Spirit did dwell in it; in Him, in whom all fulnesse dwelleth, you are compleat.

2 From the words observe: That being in CHRIST, Doct. we receive all kinde of graces, and benefits, that we lacke no­thing.Eph. 4.11.He is said to have ascended above all these aspectable heavens, that He might fill all, viz. with the gifts of grace, as the context following cleareth.Eph. 1.3. We are blessed in Christ with all kinde of spirituall blessings: and they are said to be full of love, and filled with all knowledge. Rom. 15.14. These gifts may all be reduced to these two, Ioh. 1.17. By Christ commeth grace and truth: GODs favour pardoning our sinnes, and restoring the life of God, and true holinesse; for so truth with Saint Iohn often signifieth. There is a double fulnesse: the one of gifts infused into us, or to be given us: the other of condition, when the state is so full, that there is no lacke.

Now for the first: the Saints receive not that pleni­tude [Page 264]of inherent graces in this life, though respectively in regard of such as have small degrees, others may, and are said to be full; as the Romans, and others. 2. In regard of condition, when we have all things so bestowed, that nothing is wanting; now this in Christ all the Saints have: They have not that fulnesse in themselves, but in Him their Head, who is made of God every thing unto them, wisdome, righteousnesse, sanctification, and redemption; and this Text is most fitly construed this way; they need no other Teacher, no other Law-giver, no other Me­diatour.

The use of it is against the Papists; Vse 1 they are not com­pleat in Christ, other mediators, workes, their owne righ­teousnesse, satisfactions, indulgences, imputing the suffe­rings of men to them; they have left the LORD IESUS, and are run a whoring with their owne inventions.

This must make us rest only in Christ, Vse 2 like Paul, caring to know nothing but Him, counting all things dung and drosse in comparison of Him: Fill your selves with Christ, and there will not be roome for ought else. Were a vessell full of any liquor, it would receive no more: if a womans heart be full of her husband, she hath no roome for other lovers: So shall it be with you: if you see by faith that your estate is full in Christ, lacking nothing, what will you care to looke further?

Lastly, Vse 3 on this ground, invite men to Christ: how is the case altered, if a poore woman should marry the Prince? So, if we blinde, naked, beggarly things marry this Prince of glory, our poverty shall be exchanged with riches.

Who is the Head of all Principality and Power] That is, of all supreame and inferiour powers which are seene in the creatures visible or invisible: Doct. Obs. What is the dignity of [Page 265]Him who is every thing to us, Hee is the chiefe above all the creatures; this is it we beleeve of Christ as man, ascending into heaven, fitteth at the right hand of GOD, He is pla­ced at GODs right hand in heavenly places, Eph. 1.21. above all principalities, and powers, and might, and domination, and every name that is named, not in this world onely, but also in that, that is to come. 1 Pet. 3.22. Which IESUS is at the right hand of GOD, gone into heaven, to whom the Angels, and powers, and might are subject. To whom of the Angels said He, Hebr. 1. Sit at my right hand till I make thy enemies thy foot-stoole? Which the Apostle, 1 Cor. 15. construeth thus: He must reigne, till His enemies be put under His feet.

There are three Preeminencies subordinate.

• 1 GOD above all.
• 2 The Mediator under God, but Head over all the Creatures.
• 3 Creatures over other creatures, but under Christ and God.

Looke as if a mighty King doe marry any woman, he maketh her Queene, next in dignity to himselfe, above all subjects: So our great GOD IESUS CHRIST cou­pling our Nature with Himselfe, hath in so doing extol­led it above all creatures, which are but the workman­ship of His hands, a part of whose Person this Na­ture is.

The Vse is, the more to binde us to Christ: Vse to have so great benefit, as to lacke nothing is a great matter; yet if we receive or hold good things from meane persons, we weigh them the lesse, and doe the easilyer part with them: but when wee have great things, and that from great per­sonages in highest authority, we joy as much that we hold under such, as in the things which are our tenure. Oh worldly wisdome will hold in Capite, they will forfeit [Page 266]any thing rather than their Princes favour: the LORD make us all as carefull to hold in this head.

Still remember from these descriptions, Vse 2 thus interser­ted, what causeth our looking further than CHRIST, we know not His excellencie, that rest not in Him. And secondly, what is the next way to bring us from turning to any lying deceit, not according to CHRIST, even this, to insist much in inculcating the dignity of Christ, and all-sufficiencie of Him; thus Iohn, the Iewes, Oh their Moses had seene GOD, CHRIST was not so an­cient as himselfe, they would leave him to follow Christ: Oh saith Iohn, He that commeth after me is before me: none ever saw GOD but CHRIST, all have received from His fulnesse that they had, He is the Fountaine of grace and truth.

NOw he commeth to set downe more definitely what blessings Christ had brought them: they may be re­called to two heads.

• 1 The removall of their evill.
• 2 The conferring of good.

The first is in the 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.
• [Page 267]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 [Page 268]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: [Page 269]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 [Page 270]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. [...] 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 expoundeth the other as a more knowne and fre­quent phrase in Saint Paul's Epistles, for so I take it, as if he should say, my meaning is, by body of sins, the flesh, the originall corruption, in which is all kinde of sin, or the [Page 271]body of sins of the flesh, that is, of the flesh, or native cor­ruption, which is a whole body of sinfull members, the corruption originally, and principally seated in the soule, is called by the name of flesh, because the soule most ma­nifests it selfe in the flesh, the soule being incarnate after a fort, and living more in the flesh, than in it selfe: For the life of naturall man is little but sensuality, and the Scrip­ture maketh the heart of man the Seat of the soule, because the soule, in regard of his action, is rather naturall than animall: For as a man extremely loving here or there, liveth in the person loved more than in himselfe: so the foule fallen from God, is wedded in such impotent sort to the love of its owne flesh, that it liveth there altogether:

Lastly, by Circumcision of Christ] Note that this phrase may be taken actively and passively, passively Christ's cir­cumcision is that Circumcision with which Christ the eight day as circumcised: Actively, that Circumcision wherewith Christ doth circumcise in others, and this is here meant. Now this is the meaning; ‘You have beene circumcised in CHRIST, insomuch as you have put off that frame of sin, in which are many distinct kindes of sin; I meane the flesh or originall corruption, with which as a most fil­thy rayment, your soules were sometimes clo­thed, and this not by vertue of legall Circumci­sion, or any outward act, whereof man is Mi­nister, but by vertue of that powerfull Circum­cision wherewith CHRIST circumciseth.’

These words, first in generall lay open, Doct. In what stan­deth our spirituall Circumcision, viz. in putting off all our corruptions; our corrupt confidence, the rebellion of our wills, the disordered frame of our affections; Wee (saith Saint Paul) are the Circumcision in the heart; Phil. 3. [...]. who rejoyce [Page 272]in CHRIST IESUS, and have no confidence in the flesh: this depravation of our Nature is the fore-skin of the heart, in the removall whereof standeth this Circum­cision.

Let us then all seek to be thus circumcised: Vse many yea, who amongst the old people would not run unto the Circumcision of the flesh, carefully procure that, as wee doe the Baptisme of water, to which it answereth? But few of them, and few of us seeke this inward Circumci­sion, without which the other is nothing: not the Cir­cumcision wich is open in the flesh, but that which is se­cret in the heart, is it which God requireth, which hath praise with Him. If they that wanted Circumcision out­ward were cut off in Israel from their people; what shall be done with us, if we get not this Circumcision inward, without which none pleaseth God?

This in generall; for having told them that they were circumcised, he doth tell them in what the matter of Cir­cumcision standeth.

Now in particular first observe hence; Doct. That the soule of the naturall man is clad with sinne: putting off (you know) doth imply that there is some thing, as apparell, upon him, who is said to put off: And truly so they are, for what is in the naturall minde but ignorance, unbeliefe, cu­riosity, pride? What in the will, but wicked propensity to evill, aversenesse and crossenesse to good; yea, rebelli­on against light? What in all the affections, but inordi­nacie? What in his eyes, but uncleannesse, revenge? His eares, but itching after vanity? His tongue, but rotten­nesse? This maketh the Prophet say,Psal. 73.6, 7. That Pride compas­seth about the wicked man as a chaine, and violence doth cover him as a goodly garment. And looke as the body is so co­vered, that it cannot be seene for the rayment on it: So [Page 273]wicked men are so wrapped about with sin, that the beau­tifull worke of God in mans soule cannot be discerned for it: yea as men thinke their apparell an ornament, so doe sinners their sin.

The use of this is to warne us of our misery: Vse to see a poore Snake goe in filthy tottered rags all stinking loath­somely, is a pittifull spectacle: But if we could see with what menstruous garments all thy soule is covered, every faculty being cladde with ungodlinesse, unrighteousnesse, intemperancy, it is farre more woefull. Wherefore weigh this, and begin to put off, looking to Iesus, these filthy rags. Oh you that will not let the least moth lye on your bodily garment, doe suffer with patience your soules to goe thus filthily attyred! yea begin betime, for to make thee unready asketh time: So this garment of sin cleaveth unto thee, and hangeth so fast on, that were not God with us in this businesse, we might sooner put off our selves then these sinfull qualities, so firmely they cleave to us. The Christians when baptised, did in those primitive times lay aside their old cloths, as testifying and speaking by this action, that they had put off these rags of sinfull lusts with which formerly their soules had been clothed.

In putting off the body] Observe then: That we must fore­goe not some part of our corruption, but the whole frame of it. Doct. Wee are in other places called to put off the old man: marke; the whole man, to shew that our leaving off cor­ruption, must not be by halves, but entirely; old things are gone; in CHRIST all are new, we must when we come by faith to CHRIST, forgoe all our old corruption: Such as are all over filthily apparelled, they will desire to have all new, all or none: for some old, and some new, doe worse then all old: but if the garment bee so woven [Page 274]that one cannot put off one part, but all will follow, then needs it must be that either all of it be put off, or none at all: So it is in this body of sin, it doth goe so together that he that putteth one member off truely, he putteth off all other likewise; and therefore Saint Iames saith, he that liveth in sin against one commandement, he breaketh all, that is, hee hath in his soule that corruption which incli­neth to breake every one: he is not mortified to the sin a­gainst any one, that is not mortified to every one. The body of darknesse, which is in the night, upon the first rising of the Sun, is in some degree all at once scattered: So this whole body of spirituall darknesse, when the Sun of righteousnesse getteth up in our hearts, is at once all in some degree dispersed.

But you will say happily, Object. we have much sinne hang­ing about us, and some corruptions more strongly then other.

• 1 We are sayd to put it off, Answ. because we have begun to doe it through the grace of Christ.
• 2 Because we desire further to doe it through Christ strengthening us.
• 3 We know that Christ our sanctifier will abolish all the reliques which still hang with us. We must not therefore thinke, because we have not perfectly for the degree put off all, 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 [Page 275]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 [Page 276]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.

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, [Page 278]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 Christ working through that death in the behalfe of all His the death of the creature, so farre forth as by the just judgement of God, it hath a power through Sathans [Page 279]working to draw us from God to it selfe. (3) A death of our corruption; Galath. 6.15. By the Cxosse of Christ, the world is crucified to me, and I to it, that is, by Christ crucified. Briefly; as Adam becomming mortall and dying to this mortall life, wee all so soone as wee are borne members of Him, are mortall, and tend to death by force of that mortality in the roote of us: So Christ dying spiritually to this world, and the sin of all us His members that thus they might be abolished, we so soone as by faith we are made His members, or are borne of Him, we begin to dye spiritually, till in death we are fully mortified by vertue of that radicall death in Christ our Saviour, who dying according to his flesh, did so worke by His omnipotent spirit, that as the guilt was at once remooved; so the life of it was mortified, that it lost the raigne, and was successively to be abolished in the being of it, in all those who by faith should come to be engrafted into him, or all those who should spiritually descend from Him. (4) Lastly, He brought into our na­ture supernaturall life, that so He in our nature might propagate it to all who were His.

The use hereof is to stirre us up above all things to seeke with Saint Paul; Vse 1 that we may know what is the power of His death, the communion of His sufferings, while I feele my selfe made like to Him in dying to this world and sin; for by this we know that we are untied to Him suffering and dead to sin and this world, while we feele our selves by virtue thereof in like case; as I know my communion with Adam, that I dyed in him, while I see my selfe mortall hastening every day to death, as he is dead. The Lord Iesus make the scales fall off our eyes, that we may see the vertue of His most powerfull death toward all that are His.

This also letteth us see what we must doe when this world and the things of it are forcible upon us, Vse 2 when our hearts feele the life of sin strongly making to them: come to Christ dying, speake to Him; Thou Lord hast cruci­fied this world, thou hast overcome the strength of it: thou didst dye, not regarding the allurements of it: why doe I feele it have so mighty a hand over me, even be­witching me as it were at the sight of it? So when I feele my sin stirring lively in the lawes of it, then to fly hither; Lord thou dying, hast beene the death of the sin of thy people: why doe I who am in thee, find it stirre, as if it never had received wound? The more we get to see our selves in Christ dying for the abolishing of all our sins, the more we shall feele them wasting in us.

Let us give glory to this glorious death which maketh us all to dye: Vse 3 As in the naturall body, kill the head, and all the members dye after: so here, &c.

This sheweth us why it is that sin liveth in so many men in the world, Vse 4 even from this, that they are not en­grafted into Christ, and so doe not partake of the influ­ence of that spirituall life, which from Christ the head floweth into all His members.

Buryed with Him in baptisme, you have put off your sins] being set into Him dying and buryed, ingrafted with Him, buryed in or by your baptisme.

Observe hence: Doct. God doth unite us with Christ, even by our baptisme: the Lord doth by baptisme signifie to us, and confirme thus much, yea worke it, as by an instru­ment, namely, the putting His Christ crucified upon us, and our ingrafting into Him dying and rising. Rom. 6. [...]. For first by baptisme is sealed our com­munion w^th Christ dying and rising: secondly our commu­nion in the effects, w^ch are mortification and vivification: [Page 281]but yet wee must not think, though God useth outward baptisme of His minister, that this ministeriall action bringeth forth grace, as the Papists doe, who hold that God doth so use the ministeriall baptisme, that He lifteth up that action as an instrumentall cause to worke grace; so that it neither commeth solely from God, nor yet, imme­diately: For this must be held, that the power and act of producing grace is only and immediately from God.

There are two sorts of instruments: some worke som­thing with the Principall worker, others doe not operari aliquid but ad aliquid, they worke to something, but not any thing having force to cause that whereto they worke; such are Gods meanes which He useth, and coordeyneth with him selfe in working of all such things which are not wrought but onely by power omnipotent; thus he healed the blind with clay and spittle, thus He overthrew the walls of Iericho with the blowing of Rams hornes.

But one may say, this is absurd, Object. to use meanes which shall doe nothing, doth any man doe thus?

Men use meanes which worke something in that they doe with them, Answ. because their force doth not reach alone to the effect they intend, without the helpe of the meanes concurring with them: but Gods force being alsufficient, it is not absurd for Him to take to Him selfe such instru­ments in giving grace, which are of no force to produce it, especially when hereby he exerciseth our obedience, faith, &c. He that planteth, and he that watereth is nothing, 1 Cor. 3.7. in regard of working in the soule that they tend to: the Gospell is sayd to be the power of GOD to salvation; Rom. 1.16 be­cause through GOD it is powerfull, who accompanyeth it immediately, and enty rely, working faith by it. Yet Papists will not say, that the Preachers syllables are ele­vated by GOD to rayse up the dead in sinnes and tres­passes.

This then is to be firmely held that GOD useth bap­tisme of engrafting us with Christ and mortifying and quickning us in Him, Vse yet the baptisme of water doth not conteyne any force, nor is not lifted up to any such agen­cy, whereby grace is properly produced.

But it may be asked, Quest. how we are set into Christ with baptisme, when none must be baptised but those, if they be adulti, who have faith in appearance, and so are already in Him?

Things are sayd to be done when they are manifested and done in a further degree then before they were; Answ. thus the believer baptised, is by baptisme manifested to be so before the Church, yea often to Himselfe, the more plen­tifull grace of God comming into Him, while he useth it faithfully, and his faith being more strengthened, the union is more confirmed.

The use is to stirre us up that we would looke backe to our baptisme, Vse which sealeth unto us so great matters: if we have sealed bonds, we will have them sometime read to us, that we may know what we have: and when we are to demand this or that, how should we look back to this Gospell sealed unto us in baptisme? And seeing baptisme is but a seale of other matters, let us not content our selves with baptisme alone, but make sure we have the things which it serveth to confirme. Men that have evidences of house and land, they looke not much at their deeds about it, but they hold the land it selfe, and occupy that carefully: Wee contrarily stand upon the seale, but let the heavenly estate confirmed be where it will.

2 Hence may be inforced upon men what is their e­state, if they have received baptisme as well inward as outward, then as the Apostle saith, know you not that you [Page 283]are dead with Christ through baptisme? If they are not dead with Him, they have but the baptisme of water, which is nothing before GOD; Circumcision nor un­circumcision are any thing with Him, but a new Crea­ture.

Now hee commeth to a second benefit wee have in Christ, the benefit of a spirituall resurrection and new life; in whom yee have beene raised up] as they had beene circumcised: for though this [...] [in whom] may agree with [...], in which baptisme; yet it is fitly re­duced to the more remote antecedent, Christ, and to be­gin a new benefit opposite to that former, in whom wee have beene circumcised: For the intent of this Scripture is to set out Christ, and the benefits we have in Him; not to describe the vertue of baptisme, which is onely named here so farre forth as it serveth to note the manner after which Christ wrought in us the former benefit of our circumcision from sin: And if he had broke off the sub­ject of his speech thus, in which baptisme, he would have named Christ in the end of the verse, not [Him] as ha­ving reference to a plaine antecedent, and whether [ [...]] in the next verse belongeth hither [...] in this verse, for these two seeme but a repetition of this matter with some application and amplification of it; make it there­fore agree with [...] buried with him; in whom also ye are raised up: The benefit is

• 1 Propounded in this verse.
• 2 Applyed more at large verse 13, 14.

In propounding it. (1) We have set downe, our refur­metion it selfe in Christ; (2) The manner of working it, by saith.

For as the body liveth formally, or is raysed from death to life by the guift of life created in it: So the soule [Page 284]dead in sin is formally made alive when fayth is created in it.

Secondly, you have fayth described from the efficient cause, the potent action of God which raysed Him from the dead; in whom yee are raysed.

The summe.

‘In whom, or in which CHRIST, yee are raysed up with Him, the life of fayth be­ing created in your dead soules by that om­nipotent efficacy of God, by which Christ being now dead for us all, was raysed up.’

First then, this being the scope, to make us cleave to Christ, thus: You must not goe from him in whom you bave beene raysed up to a new heavenly life: But in CHRIST you are raysed up. Therefore let none beguile you with deceits which are not after Him.

The second part is here; the conclusion in the eight verse before. Doctr. Observe hence: That to consider of our first resurrection which we have through Christ, is a forcible mo­tive to make us cleave to Him. If Saint Peter sayd, whither shall we goe? thou hast the words of life eternall; how much more may we say, how should we start from thee Lord? thou hast raysed us up when wee were dead: How did Lazarus (thinke you) and others whom Christ raysed up, love Him and rest in Him, when thus, bodily life was againe given them, though they were within a while to dye againe? But how much more would it bind us to Christ, if wee saw how Hee hath raised our soules being dead, with such a resurrection, as that they shall never dye againe? When the Galathians were so fledge after their legall ceremonies; Saint Paul thus reasoneth: Did you re­ceive the spirit by the ministery of the law, or by the hearing of faith preached? as if hee would set downe this for a [Page 285]ground that is to be held unto, which doth bring us the quickning spirit; how then is CHRIST to bee rested on, from whom, as the fountaine, all spirituall life floweth unto us?

Now our resurrection may bee considered two wayes.

• 1 As wrought in our head.
• 2 As applyed actually in us.

As wee in regard of our naturall life may bee con­sidered.

First as we have this life in our roote, in our Parents, in whom we are seminali ratione, as an eare of Corne is in the seede.

Secondly, our life may bee considered as now in us received from them. Now when they are sayd to be raysed up in Christ, it may be understood both wayes; both in regard of their resurrection, as it was made in Christ the head of them, and as it was in part applyed in them: for all the resurrection we have in Christ not yet received, we have it by faith hid in Him, even the resur­rection of our bodyes.

We may hence then see what maketh the Papists, Vse and all sorts of carnall Gospellers so fall from Christ, even this: they know not, or consider not, who, when they were dead in their sins, did rayse them up: if they ever had felt that CHRIST had done thus much for them, they would never doubt His alsufficiency, but waite upon Him to accomplish their salvation. We see in Patients which have deadly sicknesses, if a Physitian doe (when they were given over) even then rid their disease away in part, and make them pretty well, will they thinke of look­ing to another, or be desyrous to joyne others with Him who hath alone almost done all the cure? So betweene our soules and Christ.

Let us then consider what we have had wrought in us through Christ: Vse it will so confirme us, that hell gates shall not make us leave Him. Againe, if thou worke not upon thy heart the feeling of the benefits thou hast through Him, thou shalt cleave as weakely by Him, as if he had never done ought for thee.

Here in particular are three things to be opened:

• 1 That who so is truely in CHRIST, is risen againe.
• 2 That our soules are raysed from death to life by faith.
• 3 That the omnipotent power of GOD is the worker of fayth.

Of each of these a little.

1 As Adam was a roote of death to all that were his, neither were they borne of him sooner then mortality did seise on them: So Christ is a roote of resurrection. 1 Cor. 15.22. As in Adam all dye, so in CHRIST shall all be made alive. For we must not think that when Christ was raysed, it was no more then when Lazarus, or some o­ther private person was raysed; but His rising was all our resurrections, in as much as it 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 [Page 288]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. [Page 290]Yea Papists, that if GOD offer, hold it in the pow­er of man to believe, when God sheweth the promise, and inlighteneth the mind.

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 this their resto­ring to life.

The first is pardon of sin.

The second is cancelling the obligation against them:

The third is the setting them free from those jaylors and executioners in whose keeping they were.

The two first are in this thirteenth verse, the latter in the end of the thirteenth verse, and in the other two following.

The first of the antecedents in the end of the thir­teenth verse.

The second in the fourteenth verse.

The third in the fifteenth verse.

To returne to the thirteenth verse. And first in gene­nerall from this his Commoration in this benefit, wee note: Doct. That our quickning in CHRIST, is such a [Page 291]benefit which we must not quickly have done with, and lightly passe over: The Apostle cannot move from this till hee have dwelt a while upon it, and amplified and enforced on them the consideration of it: So it is, we lend it little thought, but the more is our fault: we should, when wee thinke on God's benefits in Christ, make a stand, and dwell upon them, that so we might be more affected.

2 Marke, What Ministers must doe, Doct. viz. they must am­plifie to their people the benefits bestowed on them: how often doth Moses this in Deutr. For,

• 1 It is for the honour of God, that His benefits should be set forth.
• 2 It edifieth others, and gaineth glory to God, while they are to know the things bestowed on them; and they are by this meanes wrought unto thanksgiving. Againe, wee are like children, wee know not the worth of those great things wherewith GOD hath enriched us: As a young childe that hath great patrimonies and priviledges, doth not to any purpose conceive the worth of them: yea, we are as forgetfull, as the eaten bread is quickly for­gotten. And beside, a benefit while enjoyed, groweth no dainties with us: in all these regards we must use this practise of the Apostle. If men have outward commo­dities, and abilities, and gifts of any kinde, they know them too well, even till they be proud of them; but in heavenly things, it is quite otherwise.

Now for their condition, it is described from the state of death: You when you were dead. 2. The kinde of death, viz. in sin. 1. Actuall, in trespasses. 2. Origi­nall, in uncircumcision of heart; which is set downe by a Synecdoche or Metonymie of the signe for the thing sig­nified: Outward Circumcision put for outward and in­ward, which is more emphatical, when they were so dead, [Page 292]that inwardly, and outwardly they did lye in evill: the meaning is, when you were utterly dead in soule, mortall in body, subject to eternall damnation by reason of your actuall transgressions, and original corruption: You then He quickened, that is, GOD the Father, out of the Verse before; with His CHRIST.

First then observe: That we are by nature dead to God: the same is Eph. 2.1. We are not like a man in a sleepe, nor like the Samaritan greatly wounded, but we are starke dead in regard of the life of GOD. Rom. 5. he saith, Wee are of no strength; not of feeble strength: and the naturall man is often so called; My Sonne was dead, and is alive: let the dead bury their dead. A man is every way by nature dead, his body is mortall in dying from his birth: eternall death of soule and body hangeth over him: His soule is quite dead: for God in regard of His presence of sancti­fying grace going from a man, he dyeth in soule: As the soule going from the body, the naturall life is extinct.

But it may be said, Object. why man hath some reliques of knowledge: Againe, some of the Heathen have excelled in vertuous actions without grace.

Every knowledge is not the life of God strictly so cal­led, Answ. but that knowledge which affecteth the heart to fol­low God, to trust in Him, love Him; They that know thee, will trust in thee; otherwise the divels doe know God in their kinde.

2 The knowledge of man is able to make him unex­culable onely, not able to make him alive according to GOD: for these Heathens vertues, they were but pictures without the soule and life of vertue in them, splendida pec­cata: good trees they were not; and therefore their fruit could not be good, all is not gold that glisters.

This then confuteth all doctrines of free-will, Vse 1 or of [Page 293]any power in man, which holpen a little, can helpe it selfe: Dead men have nothing in them to help themselves toward this world, so it is with us toward the other. Yea, we see hence, that it is not suggestions to the minde, nor exhortations that will doe it; we doe but tell a dead man a tale, and all in vaine, till God create a new light in the minde, and take away the heart of stone, and give us ten­der new hearts: let us confesse our utter [...], impo­tencie, and inability, and give glory to God.

Hence must be enforced to the natural man what is his estate, dead in his soule; Vse 2 hee heareth not the thunder of GOD's Law, nor His sweet promises, he seeth no hea­venly thing, neither GOD, nor any spirituall matter; hee tasteth no relish in any meat of the soule; he speaketh not a word powdred with grace; hee stirreth not hand nor foot to that which is good: Oh the world is full of these ghosts, twice dead, as Saint Iude speaketh: yea, the relikes of this spirituall death hangeth about us all.

Marke, from this: that we who are alive through grace, Vse 3 must not associate our selves with those that are meere na­turall men; for we see that no living thing can abide that which is dead, the beasts will start at a dead carrion, our dearest friends we put from us when dead: but (alas) the LORD's children now can goe hand in hand with such who have not a sparke of grace in them: Oh this death is not terrible, we are al so much in it, that we see not the fil­thinesse of it. As a blacke hue among the Black-moores is not reproachfull: So dead ones with us, whose graces are ready to dye, agree well enough.

In sinnes] Observe; Doct. That sinne both originall and actuall is the death of the soule: Mors animae peccatum. Our sin in which we are borne and live, is the death of our soules; and the demerit of further death: Death it is, to death it [Page 294]goeth. Now what is death? is it not the absence of life, the soule being gone with the entrance of corruption? And what is sinne? Is it not the absence of saving know­ledge, righteousnesse and holinesse, with the corruption of the minde, will, affections? so that the spirituall stinch of it streameth out; at the eye lust, at the eare itching after vanity, at the mouth rottennes is the best, I mean unfruit­full speech, sometime bitternesse. Looke as holinesse is the beginning of life everlasting, which goeth on till it end in glory: so is sin the death of the soule, which doth, if the grace of CHRIST heale it not, never stay, till it come to everlasting damnation. As for sinfull actions, they 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 [Page 295]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 [Page 296]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 [Page 297]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, [Page 298] That all believers have a new life in and through Christ. Doct. To understand it, wee must note, that CHRIST in 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, [Page 299]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, 2 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, 3 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 [Page 301]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 [Page 302]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 [Page 303]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 [Page 304]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 [Page 306]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 meane while, see nothing into those favours which they them­selves have enjoyed: But let us learne hence so to be affe­cted to God for that we have received, that we faile not to tell what God hath done for our soules, when we are tel­ling of His kindnesse.

Lastly, Doct. marke the largenesse of God's grace, forgiving all our sinnes; all past, present, and to come. If any fu­ture sinnes were not forgiven us, we could not have life eternall restored: For as one of our sinnes kept without pardon, would have kept CHRIST from rising from the dead; so it would keepe us from feeling the power of His Resurrection, if all our sinnes were not remitted to us. There is no condemnation to one that is in CHRIST;Rem. 8.1. Hee hath passed from death to life, and shall not come into condem­nation: God doth not forgive as justifying us judicially but once; neither doth he remit all present to the beleever, suspending the pardon of future, till hee should anew re­pent and beleeve, for this standeth not with the nature of that everlasting Covenant, I will remember thy sinne no more. Againe unlesse one would hold a totall, which must needs also bee a finall fall from CHRIST, it would follow that one should be in CHRIST, and yet for a time in state of damnation before God.

Why then doe we pray, Object. Answ. forgive us our sinne?

That we may have continuance of our pardon, sense, and feeling of it, that we may have pardon of God's Fa­therly displeasure, and so of bitter corrections which our sinne might cause, not that we would have a new justifi­cation with GOD.

How are those that are excommunicate made as Pub­licans, Object. and it is good in Heaven?

The Church doth not cut them off from all conjuncti­on with GOD, Ans. but separate them from all communion with her selfe; and in this regard doth censure them as Publicans, and not let them communicate with them, no more than prophane persons, though she may think they may be brethren in God's secret sight and estimation; and this censure of hers is ratified.

Hence then let us thinke of the Lord's wonderfull love: Vse to forgive one fault, a second, and a third, this is much; but to pardon such thousands of talents, is wonderfull. If the King should forgive a traytor, against whom one trea­sonable practice was proved, is it not great clemencie? but to pardon one against whom there is good proofe of a thousand Articles in this kinde! Thus it is with God; hence Rom. 5. God amplifieth His grace, and maketh it to glory above justice: justice condemned in one sinne, but grace is given to the pardon of many offences.

This is to be noted against the Papists; 2 they say God forgiveth all sinnes fully in Baptisme, only after Baptisme God forgiveth not veniall sins; and if we fall into mortal, God forgiveth for CHRIST, the eternall punishment, but leaveth us to satisfie the temporall: Thus when God forgiveth us not all our sins, but sins committed before Baptisme, not all after, but mortall only, nor mortall ful­ly, but in regard of the eternall punishment; thus they in­fringe the Charter of all the Christian world, that they may maintaine their merchandize of Pardons, and indul­gencies: But this were to make God no pardoner, but a mitigater of punishment. If the King now, when a tray­tour is condemned to dye, doe change his sentence of of death into perpetuall imprisonment, hee is not said to [Page 308]forgive the treason, but to mitigate punishment: Privile­giasunt amplianda. When God saith, He forgiveth all, who but such enemies of mankinde would restraine it further than God Himselfe doth? True it is that many punish­ments doe still lye upon GOD's children; but they are childe-like chastisements, not judiciary penalties, where­by the Law might be satisfied.

NOw he commeth to the second benefit, which went before our quickening: In laying it downe;

• 1 He setteth downe the benefit.
• 2 The manner of working it.

In describing the benefit, he doth by a gradation set it forth.

• 1 He blotted out the hand-writing against us.
• 2 He tooke it out of the way, quite abolished it.

The manner of working, nailing it on the Crosse.

But to cleare the Text, some Questions are necessary.

It may be asked, Qu. 1 what is meant by this hand-writing?

The Apostle leadeth us to know it: Answ.

• 1 By the Quality, it was Contrary.
• 2 The Subject about which it was occupied, in rites] which doe define it sufficiently to be the Cere­moniall Law: but it is more evident by comparing it with Ephes. 2.15. Abolishing the Law of Commandements in rites; by that which he presently inferreth: Therefore seeing that CHRIST hath blotted out the hand-writing [Page 309]in rites; let none condemne you in legall rites, not obeyed by you. This illation doth shew that legall rites are meant somewhere in the precedents: Further, Verse 20. he thus useth the word [...]: Why doe yee use rites? as touch not, taste not, handle not.

It may be asked, Qu. 2 how this was a hand-writing against any?

They have a double consideration; the one Evangeli­call, Answ. whereby they are visible words preaching Christ, thus they are not; the other legall, purely Mosaicall, whereby they preached our guilt, and the wrath belong­ing to us, thus they were hand-writings against us.

It may be asked, how Saint Paul can say, Qu. 3 these were hand-writings against the Colossians, and how he can name the taking of them away as a benefit to the Colossians, see­ing that nothing is more evident than that the Ceremo­niall Law was laid on none by God, but the houshold of Abraham?

Saint Paul saith [to us] who was of the tribe of Benja­min, Answ. Phil. 3. and it may be he changeth the Person in the Verse before having respect to this. But to passe this Con­jecture, it may be answered; that the Iewish rites had a double testification; the one direct, which respected their owne persons, that worshipped with them: the other in­direct by force of Consequent onely, and thus they did witnesse the guilt of all the world: For if they testifie that the peculiar people of God were by nature in sin, and guil­tie of death, then à fortiori, they witnessed all the world beside lay in sinne and death: And thus Saint Paul on the contrary maketh those Scriptures which are spoken a­gainst the Gentiles in the old Testament, to witnesse a­gainst the Iew by nature: the Iew is no better than the Gentile: Now this was a benefit to all the Gentiles, the [Page 310]abolishing of them, not that it easeth us from any thing had beene upon us, but because it doth save us from ever having this importable yoke laid on us; and this I take to be the sound answer of this question.

What it meaneth, Qu. 4 that God is said [to blot out and take them away?]

Because they are so answered in CHRIST, Ans. that their obligation, and obedience, is utterly ceased.

Lastly, Qu. 5 it may be asked, how these Ceremonies were [nailed on the Crosse?]

As we conceive our selves, Answ. and all our sins with Christ on the Crosse: So all the specialties which were to shew against us; yea, all the conversation of us, as it was after this world, is to be conceived with Him, that the whole old man with his debt, with the deeds he had done, ac­knowledging this debt with his manner of conversing in carnall rites; I say, all of the old man is to be conceived thus in CHRIST, and crucified with Him, that all old things might be abolished.

Now to come to the Doctrines.

Observe first, Doct. That not onely our sinne, which is our debt, is answered; but that whatsoever may shew any thing against us is done away in CHRIST: not onely our debt, but every thing which might testifie any thing, or breed us future danger, is cancelled. If a debter doe know his debt is answered, yet hath his bonds and bills uncalled in, he is still in feare; but when he hath all such things as might speake any thing, crossed, torne, made utterly void, then he is safe: for the LORD will have man doe all things, so as he may shew his true meaning and wisdome in the dealing betwixt him; and our Lord Iesus Christ, doth give us example: for in CHRIST answering our debt, it had not been wisdome not to have defaced, and abolished [Page 311]all such things as made acknowledgement of our debt, and in GOD to have taken from His CHRIST satisfa­ction for us, and kept with Himselfe such things which might witnesse us still indebted to Him, had not so agreed with that single, and upright meaning which GOD shew­eth in all His wayes. Againe our peace had not beene provided for; for the Divell our restlesse enemie, would never have rested to have followed the suit on us, if he had so good evidence as our owne confession, whether in heart, word, or under our hand, to shew against us to that most just GOD.

The use of this is first to teach us the great bounty of God; yea, and to shew us a patterne of sincere dealing: Vse 1 to pardon us our debts is much; but to deface all such speci­alties, which might shew any thing against us, to give in, cancell, crosse, teare the least bill he had against us, this doth amplifie His bounty. It is storied of Adrian, that seeking to win the favour of His subjects in Rome and Ita­ly, he for gave them all they were indebted to his Exche­quer; and the more to amplifie his free pardon, he gave them out all their bills and bonds by which they made acknowledgement of any due to him: Thus the great God amplifying His love, dealeth with us, and teacheth men what to doe when a debt is answered, even to keepe no­thing to shew for it, that so their sincere dealing may be witnessed.

This letteth us see the fulnesse of CHRIST's re­demption: Vse 2 would He leave a great part of our debt un­answered, as veniall sinnes, the temporary punishment of sins, and not suffer the least line of a bill to be uncrossed, and torne asunder?

Lastly, this maketh much for our comfort, Vse 3 when we know that every thing that might breed us dread for here­after: [Page 312]beside the Ceremoniall Law, there are many other hand-writings, as it were, which the Divell will threaten against us: what will he say, thou justified? Daniel, Saint Paul and others, doe they not confesse they are sinners, miserable and wretched, their righteousnesse (as Esay spea­keth) like stained cloathes? This confession of the greatest Saints speaketh against thee. Againe, thy conscience doth know that thou art a grievous sinner; thou hast not cru­cified the lusts of thy flesh, and how oft hath thy owne mouth said, thou hast no true faith, no lively grace? Nay, sometime he hath got the hand to shew for their owne damnation: How shall all this be answered? Even by granting that indeed there are such confessions, and bills of mine owne out against me; but my CHRIST He did answer them, and take them away. This in generall.

Now in particular: Doct. First, we see, That by CHRIST the Ceremoniall Law is taken away: Looke Ephes. 2.15. and in the Epistle to the Hebrewes, which doth set it forth at large: for the Law was not given that it should be perpe­tuall, but only till the time of CHRIST, which is cal­led the time of correction, or the setting things straight, to that which they respected: As a Physitian without chan­ging his art, giveth one thing to a childe, another thing to a man: And as a learned Schoole-master teacheth one booke to a novice, another to a riper schollar; so GOD without any change in Himselfe, doth change these ordi­nances, and did alwayes intend their ceasing in CHRIST. Now we must know, that when we say this Law of Cere­mony was abolished in Christ, the meaning is, that it doth not binde any unto obedience: As we see with us, when Statutes are repealed, they are not blotted forth of bo­dies, and abolished from being monuments of advertise­ment, but their force only taken away from constraining [Page 313]obedience, so here &c. not that the doctrine and know­ledge of it, nor yet the liberty of doing a rite in it, while the edification of the Church so required, is taken away: the one is perpetuall, the other was by the Apostles for a time lawfully practised. For as the Morall Law is taken away from the use of seeking righteousnesse in it, yet it re­maineth as a rule of manners, instructing us in our duties, which we owe in thankfulnesse: So this Law is taken a­way in regard of all the obligation, and exercise of it; but remaineth for many uses, of doctrine, and instru­ction.

The Vse is to let us see GOD's goodnesse to us; Vse 1 what a benefit we count it, when some one harmefull Statute by act of Parliament is repealed? But what a benefit is this, that a yoke which our fathers could not beare is ta­ken away, so that it never shall be laid upon us?

It letteth us see our happinesse above the Iewes, Vse 2 that are free of so many fleshly grievances, wherewith their worship abounded.

Wee see hence, Vse 3 that it is GOD's will we should not be pestered with carnall rites, and services: GOD who will have His owne give place to our liberty, how farre is He from liking that men should impose upon us their yokes of bondage? This were misery for a man to be set free from GOD's hand, and fall into mans usurpation. Wherefore superstitious and lewd preambles of that po­pish captivity were those primitive ceremonies, and ob­servances, which Saint Augustine in his hundred and nine­teenth Epistle to Ianuarius complaineth of, that all was pestered with humane presumptions. And the Popish re­ligion is hence erected as a yoke, from whence by Christ we are redeemed.

The second thing to be marked here, is; Doct. That the Iewish [Page 314]Ceremonies as they were purely legall, were as bills testifying the debt of the people before GOD: The principall end to which the grace of GOD used them, was to shadow out CHRIST, as followeth; but nakedly considered as apart from this grace of the Gospell, they did acknow­ledge our debt what we should pay, they did make con­fession that we did it not: they did also acknowledge the mystery which belonged to us in this regard: for it is to be noted, that nothing can be fitly conceived here but the Iewish rites, not our agreement, and covenanting with GOD in Paradise, or Mount Sinay, all these things will we doe; this is the debt it selfe, not Syngrapha, or Chy­rographum, which doth testifie the debt: Now the Ceremonies, some did testifie their debt, Galath. 5. If a man be circumcised, (say as seeking righteousnesse in the Law) he is a debter to the whole Law: Marke, that as a man by the bill of his hand, so the old people by the Circum­cision, did testifie that they owed GOD obedience in all the Law. 2. Some testified their guilt, as all their legall uncleannesses and washings, their sacrificings, both sinne offerings and burnt offerings, the one shewed their guilt, the other that they were by nature altogether corrupted, and must be killed, as they were themselves, that so they might come to live to GOD; such were their humbling their soules annually. In conclusion, their whole wor­ship did testifie that the perfect offering with which GOD's wrath was to be appeased, was not yet come. 2. That Heaven was not yet opened, that they were all in desert of death through sinne; this was all they could doe as purely legall, as they are considered a part of the ministery of the Law, so farre as it is opposed to the Go­spell, thus they were a ministery of condemnation, beg­garly elements, a Chyrographum against us. Yet the prin­cipall [Page 315]end to which GOD used them, was to signifie the sacrifices to come; this was the principall, I say, because the Law it selfe is made a servant to grace; yea, justice in God doth put it selfe forth, that the grace of God may be more manifested, and it may be therefore the Apostle here saith they were a Chyrographum [...], subcon­trary, in respect that they had another end more maine which was with us, though they wanted not this testifi­cation also: Now how this testification doth extend to us guiltlesse, is above shewed.

The use of this may be first to admonish us whence it came, Vse that the spirit of bondage did so abound in the peo­ple of the Iewes ever since CHRIST. Answ. They were still occupied in one rite or other which did testifie uncleannesse: their services were hand-writings against them, they proclaimed their guilt aloud, but shewed the grace of God very obscurely. Againe, we see what cause we have to be glad of our LORD IESUS, who hath freed us of these lamentable services. If wee have called in a bond or bill which we had abroad, it joyeth us, but we know not our happinesse, who have these bonds in statute reversed for us. And wee must take heed of this levin of Iewish ceremony, from which we were redee­med so dearely: A little levin worketh thorow the whole lumpe; Ill weeds grow apace. What an abundance are these rites growen to in the Church of Rome, from beginnings farre smaller!

But some may say; Object. Our Ceremonies witnesse nothing against us, we grant CHRIST is ascended.

The Ceremonies not onely as Shadowes of Christ, Answ. but as they are a more carnall kinde of instructing, doe wit­nesse against us, that the time of faith is not come, that the Spirit promised is not given, that the times wherein [Page 316]wee must worship in spirit and truth, that is a spiritu­all manner, not carnall, that these times are not yet ap­proached.

Lastly marke: Doct. That Christ hath by suffering on the Crosse abolished these things: So you have it, Eph. 2.15. 1 Pet. 1.20. He hath delivered you from your vaine conversation, re­ceived by the tradition of your fathers; Where it is to be no­ted, that though the whole ceremoniall Law might in some regard be called [Vaine] for it was but a shadow of heavenly things, it brought not things to perfection, yet he doth especially note there the traditionary depravati­ons of doctrines; yea, and their Ceremonies significant, which they used by the institution of men, to admonish them of inward holinesse, as washing of hands, Matt. 15. to put them in mind of inward cleannesse: of which Christ saith; In vaine doe they worship me, teaching for doctrine mens precepts; as also their corrupt conversation; for Christ suffering did crucifie the vaine, carnall, and sinfull life of our old man, that we might be even for the externall man­ner spirituall and holy to God, through Him.

This then as it sheweth us the love of CHRIST, Vse so it teacheth us how wee must much prize and warily maintaine this liberty. Such things as we buy at a deare rate, we lay them up carefully, use them charily, we say it standeth us in thus much: But (alas) this benefit, not sil­ver nor gold, but the bloud of CHRIST hath purcha­sed for us, it hath redeemed us as well from such vaine externall rites which men devise, as from those typicall Ceremonies of the Law, which respected CHRIST to come.

NOw followeth the third thing which went before our quickening, that is, the freeing us from him who was GOD's fearfull doomes-man, having power of exe­cuting death upon us by reason of our sinne; Principalities and Powers doe signifie all those superiour and inferiour powers of darknesse with which Christ combated on His Crosse: The thing is set downe by a gradation.

• 1 He did spoile them, which what it is shall be opened more.
• 2 He did make a shew of them, that is, expose them to ignominy and reproach; for so this word: [...] signifieth, Matth. 1.19. [...].
• 3 He triumphes over them, within Himselfe, or on His Crosse, [...]: supple [...].

The summe is. God in Christ hath quickened us, when He had given us an acquittance from all our sinnes, abo­lished all things which shewed any thing against us, when He had on the Crosse of His Son disarmed, made a scorne, and triumphed over all spirituall powers, who had us as executioners to His justice before in their custody.

In the Verse three things may be considered:

• 1 The Victory it selfe.
• 2 The Persons vanquished.
• 3 The Manner.

First in generall we are to marke: Doct. That God doth set us free from the power of Satan before we are made alive through­ly [Page 318]in IESUS CHRIST; He quickened us in Christ; in what order? having subdued all Principalities and Powers that held us; even as in Christ our Head, so in us this worke proceedeth: First, He died, and by death con­quered the Prince of this world: Then when his power was broken, Hee raised Himselfe up againe: In the same order are we, when we beleeve, first translated out of the power of Satan, before we have our new life infused from Christ: Even as a traytour cannot be safe from the sen­tence of death, untill he be first taken out of the hand of a cruell Executioner: So here with us. Hence it is that, Heb. 2.15. Christ is said first, to abolish him who hath power of death, and then to deliver those, who through feare of death were still subject to bondage.

But it may be asked, Quest. how these were subdued by Christ, when we finde them still encounter us?

Because they have no right in us, Answ. nor power to hurt us, and are totally in due time to be troden under our feet; therefore they are said [subdued] not that they have not leave a while to exercise us.

This then must make us rejoyce in God our Saviour, Vse who hath vanquished such enemies in our behalfe. When the great Armado in eighty eight was overthrowne, what a joy was it to all true English hearts? But this is the joy of all joyes to the Israel of God, to thinke how Christ hath troden on the Serpents head, and captivated all their power, who sometime lead us captive.

In particular when he saith, Doct. Who hath spoiled] Observe hence: That God hath in Iesus Christ crucified and disarmed Satan, that he hath no weapon against us. It is the custome of conquerours to disarme their vanquished enemies, and make a prey of what ever they have: so hath Christ Iesus done with Satan.

For first, whereas they had sin and our owne confessi­ons against us; CHRIST tooke away our sins, laying them on Himselfe, and satisfying for them.

Secondly, whereas they having power of death, did hold us under, CHRIST bare the death in His owne Person, that so this weapon might not hurt us.

Thirdly, whereas we by reason of sin and death, were in their power, He stripped them off us likewise, making the mighty deliver these captives: for sin and death being taken away, by which they held us in their power, they had nothing to shew why wee should be detained: now this was the spoiling of him of his free-hold as hee ima­gined.

This must teach us to stirre up our selves in serving GOD confidently, for why? Vse Wee are delivered from our enemies, who are spoiled, that we might serve the LORD without feare: Great are these spirituall powers in their nature, but to those that are in Christ, they are disarmed, so that they cannot hurt us, they are naked divels, and we being in Christ, are in a strong fort. Wherefore, as for armed men being in a strong hold, it were too much shame to be afraid of naked enemies that should offer, with nothing in their hands, to assaile them: So here. True it is, as children not knowing what is what, are afraid of bull-beggars which cannot hurt them. So are we here, but the LORD maketh us grow up in His strength.

We see how to comfort our selves when we feele sinne darted against us, or seeme to feele feare of death, Vse 2 or dis­cerne that the Divell doth halfe hold us still, as we thinke; what must we doe but looke to Christ, tell Him, LORD thou hast taken sin and death out of the Divels hand, and tooke me from him likewise; Lord make my eye of faith cleere, that I may see this thy victory for me: thy victory [Page 320]I know is full, though in my feeling it seeme otherwise. Looke with the eye of faith to Christ, give glory to Him, that He hath done it, and thou shalt quickly see His victo­ry applyed in thee: And though the Divell hold hard, feare not, all is vaine, he must yeeld the bucklers when all is done, to thy Lord Christ; his prey must be delivered up, he hath no right in it, nor power to hold: CHRIST did discharge him of the one, and brake the other in his death.

He hath made a shew of them openly.] Observe hence; Doct. How Christ in His death made a scorne of all the powers of darknesse, they are exposed to open shame: It is said of the wicked,Dan. 12. they shall be an everlasting reproach; and it is a part of their deserved punishment: So here, it was just that these wicked powers should be exposed to all reproach.

But what was this open shew of them? Quest.

The taking them captives, Ans. 1 the pinioning them with His Almighty power, the presenting them before GOD, An­gels, and every beleeving eye, as naked things, who are spoiled, and cast out of their usurped possessions; the fil­ling them with confusion: Yea, not onely doth He thus make them stoope to His command, but made them be­come hang-men, doing execution at the command of His servants in His Name; as Paul saith of Hymeneus, and A­lexander, I have delivered them up to Satan. 1 Tim. 20 Now as a ser­pent that leaveth the sting in one, cannot sting againe: so it was with this old serpent; his sting was so stricken in­to Christ, that he could not now any more sting us who are His: Nay more, the putting him under the feet of such demie creatures as we are, and making him serve for our good, whom he usurped over, as cruell Pharaoh sometime. Even as Conquerours taking their enemies captive, doe make them serve for base slaves in the basest ministeries, [Page 321]lead them along pinnioned one to another: So doth our Conquerour IESUS CHRIST.

This must the more make us magnifie God, Vse and ani­mate our selves under the shadow of His wings, who is all our salvation.

Note againe, that our SAVIOUR hath openly trium­phed on His Crosse; which doth let us see the perfect victo­ry of Christ over all our enemies in His death; this was the consummation of His Conquest, that the Victor did ride in His Chariot of triumph, the vanquished captives of divers Nations led beside him. When the Emperour came home, he went up to the top of the Capitoll, and there in publike view triumphed, as he saith of Augustus: Ille triumphata Capitolia ad alta Corintho, victor aget cur­rum: This is the fulnesse of victory.

But here a Question ariseth. Quest. How doth this triumph on His Crosse stand with His humiliation? For the first degree of His exaltation is made His resurrection.

He is said to triumph in regard He suffering, Answ. wrought that whence His after triumph ensued. Secondly, Christ who in His man-hood lay conquered, and humbled un­der death, the same Person in regard of His God-head was conquering and triumphing: for though to faine the same nature in contrary taking, is a contradiction (as Schoole-men doe, who will have the humane nature for­mally in the greatest felicity, and greatest sufferings at one instant) yet to affirme the same Person in divers regards humbled extreamely, and yet triumphing, is no contra­diction, because it is not understood secundum idem, and in respect of the same, but a diverse nature.

Which must be all our rejoycing; Vse 1 with what acclama­tion doe subjects meet, and welcome their Princes retur­ning with victory? Such should be our entertaining this [Page 322]heavenly newes; that our King hath subdued all our spiri­tuall enemies; yea, triumphed over: for this argueth full conquest; when no wise man will ante victoriam cantare triumphum.

We must hence strengthen our faith; Vse 2 for this triumph was all our triumphs, the like being to be done in every member, through the power of this begun in the Head in behalfe of all the members. Is not the victory of a King the victory of all his subjects? Likewise can we be in dan­ger of them whom the King hath surprised, so that they are altogether within his power? So it is betweene us and our spirituall King: the LORD give us faith.

This letteth us see what a potent, Vse 3 all sufficient SAVI­OUR we have: If death and the power of hell could not prevaile against Him under death, and in the grave, in His lowest humiliation; how much lesse shall any creature take from Him now in glory those things which He hath in keeping for us?

Finally, that He saith, in that His Crosse] We see hence; that in CHRIST crucified all victory is obtained against these infernall enemies: this must be read [in that Crosse] not [in Himselfe] For the antecedent in all these is GOD the Father, working these things in His Sonne Iesus Christ crucified: In this unlike those great Potentates: they ne­ver celebrated triumphs, while they were receiving the assault of the enemie, but stayed till they were returned into their owne Countries to their Imperiall Cities; as Claudius, who when he had conquered this Countrey of Britaine, he went home to Rome, there to rule in triumph: But our LORD, while He receiveth all the hot assault of these powers of darknesse, triumpheth: Nobile genus vin­cendi Patientia, to let them doe all their worst, and by His suffering it to overcome them, is a most triumphant kinde [Page 323]of conquest: The very fight it selfe is triumph. It is re­ported of the Lion and the Vnicorne, that there being deadly hostility betweene them, when the Lion spyeth the Vnicorne, he taketh a tree; the Vnicorne following him eagerly, runneth his horne into the tree, in which case the Lion spoileth him at his pleasure: So betwixt our Lion of the tribe of Iudah, God-man, and these proud Vnicornes, those spirituall sons of Pride, there being great hostility, these Principalities hating GOD, and op­pugning His glory in the salvation of mankind, it pleased Him to dwell under the vaile of our nature; even with such a body and soule as we have, (sinne excepted) that while the Divell did run with all his strength, and lodge his horne, as it were, in this man; his power might be broken for ever, every stroake he gave, returned on his owne head; being the death of this man, hee killed him­selfe, the head of him (in which you know lyeth the life of a Serpent) was bruised for ever. And as angry Bees foolishly stinging once, make themselves drones ever af­ter: So these wily Serpents (but foolish here, if ever foo­lish) stinging our SAVIOUR CHRIST, have made them­selves stinglesse to all that are CHRIST's, for ever: their wisdome had beene not to have stirred up any sinful men to have attached this sacred Person, they should have fled from Him to the most remote quarters of Hell, ra­ther than have made Him suffer the least thing from them: Had they done thus, their power in the world had still re­mained: For as the sparkles of fire lighting on water, are extinct; so sinne and death falling on the GOD of Holi­nesse and life, were extinguished in Him.

The use is first to arme us, Vse 1 that wee take not offence at the scandall of the world, at this that our GOD and Sa­viour dyed, was a man hanging upon a Crosse: Looke [Page 324]by the eye of faith what victory was gotten by this Crosse, what was the powerfull worke of this death; and then it shall no more hinder us in beleeving, when we know that GOD created light out of darknesse: Nay, that our GOD did thus by His death (as a second Adam) abolish spirituall death, and bring immortality and life to mankind, is more wonderfull than the Crea­tion of the world.

Wee see that when Satan seemeth the most to pre­vaile on CHRIST, Vse 2 or His members, that then hee is most of all foiled and subdued: Now his power was comming, now hee made Him feele the sting of the Crosse, he killed Him, &c. all this was against himselfe: Thus it is in all that are CHRIST's; when hee thin­keth to have the greatest hand over them, all turneth to their good; when by death they are stricken, death it selfe dyeth, and his power is almost quite abolished. Wherefore, let us not faint in our straits, but stand still, looking to the salvation of GOD: Thus that type of him, Pharaoh, when he sore tasked the Israelites, they most encreased; when hee had them so hemmed in be­twixt mountaines and seas, that there seemed no eva­sion, then was their deliverance at hand, and his con­fusion.

YOu have heard at the sixth Verse of this Chapter, that there began the exhortatory part of this Epistle: and the Exhortations were generall, concerning all sorts, or speciall: The generall you heard were either principall, as that in the sixth and seventh Verses, or secondary per­taining to the Principall: the lesse principall assistant to that great duty of [walking in CHRIST] were prohi­bitions of things to be avoided: In this Chapter are rules of spirituall practice: in the next the Prohibitions are gi­ven, first in generall, Verse 8. Goe not after Philosophy, and vaine deceit, after the tradition of men, and elements of the world; the which generall prohibition hath beene propounded, and by reasons hitherto enforced. Now he commeth to some particular prohibitions, which doe open unto us what things he meant by vaine deceit, which leaneth on mans tradition and is carnall. The dehorta­tions are two-fold:

• 1 From a servile respecting the censures of men, so walking in CHRIST, that they meddle not neither with Iewish nor Philosophicall superstitions, to the twentieth Verse.
• 2 He dehorteth them from the practice of eve­ry carnall and elementary fashion of worship­ping GOD, from the twentieth Verse to the end of the Chapter.

To returne; this dehortation in the sixteenth Verse may be divided into the prohibition, and the reason. The Pro­hibition, [Page 326] Let no man condemne you in these things] The Reason, they are shadowes of things, which now in Christ and His Church are exhibited: for this hath a secret force enforcing what by the Apostle is urged:

That which is a Shadow vanished, that is not so to bee regarded, as to feare lest you bee censured in the neglect of it:

But these are such:

Therefore passe not, though you be condemned for omitting these.

But the former part of the sixteenth Verse may be di­versely construed, Let no man condemne you] First, it may sound to this sense; Let no person in heart Iewishly affe­cted take on him to condemne you, or no weake Iew con­demne you in not using these things: but this is not pro­bably here understood, because the Apostle dealeth with the Colessians, shewing them their duty, as may be gathe­red by the inference, and the next Verse. Againe, weake converts of Iewes, it is not probable there were any with them. The second sense, Let none condemne you] that is, doe not take up these shadowes, or continue the practice in them, and so give occasion to other Churches of the Gentiles to condemne you; but this, though a good sense, I doe not allow for these reasons:

• 1 Because after the rule of the Apostle, Rom. 14. Churches were not to condemne Churches, though they were a little levened this way; if they did, it was a fact not very warrantable.
• 2 Because in the twentieth Verse hee dehorteth them from detaining and using these rites.
• 3 Because, that as in the next Verse, he doth call them to stand their ground against Philosophicall seductors: So here against Iewish Ceremony-masters. I thinke then [Page 327]this is the meaning: Let none condemne you; that is, stand in the liberty so dearely purchased, yeeld not your selves for any mans condemnation in these matters, passe not if any man condemne you for not using rites crucified in CHRIST. This is a way whereby we suffer not any to condemne us, when wee stand not to any censure of them, challenging our freedome. Thus though we can­not keepe the Pope from cursing, excommunicating us, in regard of his deed and minde; yet we may truely be said not to let him excommunicate us, in respect wee submit not to any censure he passeth in kinde: This then is the meaning: ‘Passe not if Iudaising spirits doe condemne you, for not keeping a part of an holy day, a new Moone, &c. for all these things are shadowes, which in CHRIST and His Church, the sub­stance of them is accomplished.’

• 1 Observe hence: Doct. That wee must not make account of mens sinister judgements, as any way giving place unto them. It is the property of erroneous spirits, they will be pro­digall in their peremptory condemning of all that dissent from them: Thus you see how the Pope thundereth ana­thema's in every article against us, and Papall spirits, sub­scribe not to every Canon, you shall be excommunicate; yea, an anathema presently. Now then if we might not turne our deafe eare, and contemne subjecting our selves to their sentences, we should quickly shake in our beliefe: Thus our Saviour taught His Disciples, When they revile you, excommunicate you for my Names sake, passe not what they count of you; great then is your reward: So when the Apostles told Him what the Pharisies would except at; Tush, let them alone, they are blinde leaders of the blinde, and how doth Saint Paul. 1 Cor. 4.3. I esteeme it the least [Page 328]matter of a thousand to be judged of you or men: And we see how in the Primitive story, when Victor would in the matter of Easter, condemne all the other Churches diffe­ring from him; they gave no place, but rebuked his inso­lencie, and contemned his audacious censure. For wee stand and fall to our owne Master: What have they to doe to judge us? Yet this must be rightly understood: For there is a sinfull carelesnesse of others censure; when a man out of an [...], a selfe-conceited, proud, perti­nacious humour passeth not for others; or when one re­gardeth not this or that, because of the base account in which he hath the persons that speake it: or when one di­stinguisheth not persons, but is most carelesse of all alike: whereas we must never out of pride, or contempt (as they in the Gospell) what doe you stand upon that these old cursed people thinke, that know not the Law? but from a good conscience testifying with us in that we doe before GOD, 1 Cor. 4.3.
• 2 We must distingush betwixt weake ones misconcei­ving through weaknesse of judgement, and malicious ones: the latter are not to be regarded; but for the other, though we must not cease from that which is good neces­sarily to be done of us, yet we must pity it in them, and seeke at GOD to shew them the truth.

The Vse is to us, Vse that we never feare men slavishly; we are the servants of CHRIST, if wee doe that which is His will, what need wee care who condemne that wee know He approveth in us? We that are taught of GOD, shall we give place to blinde Bats, who speake they know not what, and have no savour of heavenly things? they are incompetent judges, wee yeeld not to them. What careth an Artist if an ignorant person find fault with him; he will say, Cobler not beyond your last: So may we to [Page 329]such who condemne us, holding to that which is the truth. Hence then may be reproved that pusillanimity in many, who will give in, if they be opposed in the least degree.

2 Observ. That to put no difference in meats for consci­ence sake, or religious respect, is no sinne: the text proves it: Doct. Let no man condemne you in meat] that is, care not for their condemning you, when you put no religious difference betwixt meats, as pure and impure; so in drinkes. Wee know the Iewes, if a thing stood in a pot uncovered, were not to touch the liquor, it was legally impure to them: for these things are all the good creatures of GOD, and all these things in CHRIST are made pure to the pure. There is a foure-fold distinction of meats:

• 1 The one Naturall.
• 2 The other Politike.
• 3 Religious.
• 4 Superstitious.

Some in regard of natural properties and wholesome­nesse to our bodies good: 1 some have a malignancie in them, and are hurtfull; thus in way of diet, to distinguish them is not evill.

So politikely for the benefit of the fisher-man, 2 and breed of cattell.

A truely religious difference is, when GOD, 3 for some holy purpose doth make a distinction, permitting some, and denying others: or when we in Christian wisedome abstaine from some things which we finde through our weaknesse to be hurtfull for us.

The fourth kinde is, 4 that we are to marke the supersti­tious difference, when we will out of a [...], a sinfull imitation, or out of mecre humane presumption prohibit the use of some meats, and allow others, and that as a thing pleasing to GOD: thus Montanus forbade all drie [Page 330]things, and would have them religiously refrained, as comming from an evill beginning: Thus the Papists for­bid flesh, egges and white meats, though not as evill in their nature, yet as defiling the conscience of him that useth them, when now they are forbidden; and that not onely because he transgresseth the commandement of the Church, but because he neglecteth a thing which is good in it selfe; even as a religious exercise: But this was the old opinion of the Pharisies, who did thinke that some meates did defile them, not onely which GOD had forbidden, but which they refrained out of hu­mane tradition: for they had their weekely fasts of their owne making;Matth. 15.2.11. but CHRIST telleth them, That which goeth into the mouth defileth not the man. Secondly, they thought it a sinne against the commandement of the El­ders: Why doth your Master eat with unwashen hands, brea­king the tradition of the Elders? But our Saviour by His fact sheweth that there is no such power in men, as to make that a sin which GOD hath not forbidden:

That for which wee need not feare who con­demne us, in that we sin not, nor deserve no censure; for a caused condemnation must be feared:

But in these things, viz. the free use of all crea­tures as alike pleasing to GOD, wee need not care who condemne us:

Therefore we need not to be afraid of taking any creature, afraid (I say) as if we should sin in so doing.

Which may serve to reprove the Papists putting a dif­ference of meants, Vse as making it more holy to use some,Discrimen [...]iberum cut di [...]rum nonja [...] retinendum est à Christianis cum opinione necessitatis, Sanctitatis, ju­stitiae, [...]ut [...]. Epise. Daven. in [...]. 16. pag. 185. [Page 331]than othersome, and more pleasing to GOD; Yea, ma­king it a deadly sin to eat an egge on Friday, as if the king­dome of GOD did stand in meats or drinkes.

Let no man condemne you] Observe hence: Doctr. What is the spirit of those that dote on Mosaicall and Iewish rites, they are ready to condemne such as are not downe right in them: they are here deciphered, as if they would damne such as did but faile in the part of an Holy-day: For you must know their Feasts began the Evening before. Now all the day on the Feast-Eve men were free to labour; but toward night, they began their religious observances: now they are here painted forth as ready most deepely to censure such as should misse but the least part of time, halfe an ho­ly day, which they were accustomed to keepe as holy.

Obs. Againe: He doth not say, doe not refraine a meat or drinke, or seeme to keepe an Holy-day, but yeeld not your liberty to suffer your selves condemnable in neg­lecting these things, upon necessary and urgent occasions, as if you had omitted some thing you were bound unto upon absolute necessity. Whence note: That the not using of rites, but yeelding our selves bound to them, Doct. is the thing we must avoid. Christ is said to have taken away the yoke of Ceremonies, not as making it unlawfull to doe them with liberty, but as freeing us from the obliga­tion, and necessary obedience of them. Hence it was that Saint Paul circumcised, shaved, &c. who yet would not in the least measure have betrayed his liberty in yeelding himselfe under any pretence bound unto them: Thus we may use some Ceremony when discretion requireth; and authority enjoyneth, for decencie and order in the Church; or to testifie that wee are not schismatically affected, but love and desire to keepe the peace of the Church.

OBserve hence: Doct. What all those legall Ceremonies were, even shadowes of that which is done in CHRIST and His Church; for I conster [CHRIST] here, CHRIST mysticall, as 1 Cor. 12.12. For if that of the Fathers may goe for currant, that distinction of cloven footed beasts, and such as chewed the Cud, did teach, that Christians must be discreet, and given to meditate on the Word; though it is liker that the permitting them only pure crea­tures, did signifie, that we must desire the sincere milke and food of the Gospell: or creatures of middle nature, did admonish us, how our spirituall food of knowledge, though it be farre higher than the world; yet it is farre inferiour to that we shall be fed with, when we walke by sight.

To shew us how justly these are all abolished; Vse 1 the sha­dow and the body will not stand together: As Painters who take an imperfect draught of a thing, when they have now finished their master table, they cast away all their former rudiments; So GOD having now brought the true Image of heavenly things, doth cast off those im­perfect shadowes which had formerly beene in use.

This teacheth the fondnesse of this world which em­braceth shadowes and neglecteth substance, Vse 2 like that the Poets tell of Ixion: so doth God plague men that will not receive the substance of truth, but are wood-madde, in love with shadowes, as these here: And so we all doe fol­low shadowes of good, leaving the true good things indeed.

The Papists may hence be in part answered: Vse 3 They [Page 333]object, that their Ceremonies are not here condemned, Object. but such as signified CHRIST to come.

Though in other regards they are taken away then of signification (as shall be noted hereafter) yet they must know, signification respecting CHRIST is two-fold: Answ. (1) Of that which concerneth His owne individuall Per­son, as His manifestation in flesh, suffering, &c. (2) Of that which representeth any thing to be done in the body of CHRIST mysticall, to be done spiritually of belee­vers: Now their Ceremonies are to be charged for sa­crifice of the Masse, a shadow of CHRIST about to be offered. For all the Ceremonies doe shadow some spi­rituall thing in beleevers, who are the body of Christ.

NOw he commeth to the second dehortation, which doth further illustrate what his meaning was in bid­ding them above take heed of Philosophie. In the de­hortation three things must be noted: the former two being branches of the duty it selfe; the latter infoldeth reasons inforcing it.

The first is, that they would not stand unto mans ar­bitrement, nor passe for mans arbitrary judgement in the matters following, Let no man determine upon you.]

The second is the points wherein they were not to yeeld themselves to the arbitrement of any, viz. in set­ting downe what was humblenesse of minde, and what [Page 334]was the right way of seeking to God, and condemning you as not humble, and not speeding in that you seeke; be­cause you doe not worship Angels, and use their media­tion to God.

The third intimateth reasons taken from the descrip­tion of those moderatours who would judge in these ca­ses, which seem to prevent the Colossians in their thoughts: thus shall we not regard their determining against us.

Why, Object. they deliver many very hidden things.

They tell you of points in which they have no under­standing, Answ. these are matters above their element.

I, Object. but they stand for that which hath a shew of humi­lity in it.

It is their secret pride, Answ. which maketh them take upon them in these matters. And this their fact in using me­diation of Angels doth testifie that they hold not the head IESUS CHRIST. Now hence may be framed a three-fold reason; but the former words are doubtfull, requiring some further canvase, that the reason of inter­pretation may be better discerned.

Let none beare rule over you] The Greeke word [ [...]] is borrowed from those who sit as judges of sports; [...]. as when there is running of tilt before the King, there is some that sit by with white wands or staves, who marke how every one breaketh and hits, according as the law of the sport requireth, and therafter give sentence with or against the Champions: So we must remember that Prayer is a spirituall wrastling with God: for the due manner of it, it is to be done in all humility through Him who is our Mediatour to God: this is a law of this heaven­ly wrastling; the [...], the recompence of this strife is, that God beareth us, and will give us what we aske in the Name of His CHRIST. Now these false seducers take [Page 335]upon them as judges in this case, and determine against the Colossians, that they did not strive or serve GOD in humility, neglecting to worship Angels, and to use them as intercessors to GOD; and in this regard did make all their wrastling in vayne, judging from them their reward, because this law was neglected by them.

[...] Willing] that is, at His pleasure, it is fitliest redu­ced to that former: Now followeth the difficulty.

In humility and worship of Angels] These words may have, as I conceive, a threefold accommodation: (1) They may note instruments wherewith those false Apostles se­duced, and the matter whereupon they grew thus censo­rious: Let none deprive you of your reward, or take upon him to judge you through humblenesse of minde. (2) The second sense, they may be joyned with the words follow­ing; thus: Let none at his pleasure play the judge over you, entering into things he neve saw, through shew of submission, and through worship of Angels. The third sense: These words may signifie the matter, as I have no­ted, in which they judged Christians defective, and there­fore seeking in vaine to GOD, thus: Passe not you, nor yeeld not to the sentence of any who doe condemne you in humility, that is, as wanting humility, and in worship of Angels, that is, judge against you, as not using any mediation of Angels, or intercession to them. The first opinion I admit not, for these Reasons.

• 1 As hee said above, Let none seduce you by Philosophie, [...], so he would here have used the same particle rather than another.
• 2 I see not how a fained humility is fitly made a ground or pretence of usurping judiciall authority.
• 3 The Greekes put little difference betwixt this word [ [...]] for the simple is here put for the compound [Page 336] [...]. Now [ [...]] did note there the matter a­bout which their censure was occupied. The second in­terpretation I like not neither: 1. Our common Pro­sodie dis-joyneth them, making the former part of the sentence all one Complexum. 2. Shewing the meanes and ground of their going into things they never saw, he telleth us, it was their being puffed up with fleshly wise­dome. Wherefore with best correspondence this noteth out the matter, as [...], in the former Verse; the mat­ter (I say) in regard of which the false teachers condem­ned them, because herein they were not conformable to themselves. Now to the Doctrines.

Marke first, Doct. That false teachers are led with a spirit of ar­rogancie, which maketh them usurpe judgement over others: This was apparant in the Scribes and Pharisies, who judged of CHRIST and His doctrine as a seditious no­veltie, who excommunicated all that would professe His Name: Thus the wise Gentiles judged the Gospell to be nothing but folly: This having alwayes been the practice of lewd hereticall spirits to speake evill of things they know not, Iude v. 10. And herein the Papists excell, who challenge to their Pope fulnesse of power to determine of truth, impose lawes, to accurse all that come against his determination in matter of religion, to translate Crowns, to open and shut Heaven, and all at their pleasure.

But you will say; Object. Doth not the true Church take up­on her to condemne doctrines, which if shee doe, how can this be made an hereticall guise?

She doth, Answ. but ministerially pronouncing that condem­nation which shee heareth the Scripture passe of this or that, as contrary to Gods truth, before her: but it is other­wise with these erroneous spirits, who out of their owne hearts, or selfe-willed pleasures doe passe sentence against that they receive not.

Let them not at pleasure beare rule over you] This is the property of the naturall man, hee will take upon him to judge and condemne whatsoever doth not agree with him: much liarning makes thee madde (said Festus to Paul) and doe not carnall men account those that walke more conscio­nably than themselves, proud, hypocrites, schismatickes, seditious persons, what not? For looke as fooles and di­stracted persons will have a fling at every thing which doth not humour their crazed phantasies, whence we say, A fooles bolt is soone shot: So here &c.

This may serve further to informe us touching the manner of carnall men, Vse that it is their kinde to breake out in this manner, and therefore we must not be dismayed when we suffer it at their hands.

A second thing may here be added, that the Apostle giveth them such a caveat againe and againe, Let none con­demne you] Let none take upon him as a judge over you:] for in repeating these, He doth not only shew our duty above no­ted, Doct. but bewrayeth our softnesse and pufillanimity, which doth make us subject too much to take to heart such sinister judge­ments. A quicke horse need not be spurred, and if we were not prone to yeeld too much in this nature, hee need not againe and againe to dehort us: Even as children, though they know and conceive things aright, yet great words facing downe the contrary, and calling them children and fooles to thinke thus, doe so amate them, that they cannot tell what to say: So we through childish weaknesse, the things which wee have truly learned, and quietly alone have received them into perswasion, when wee heare o­thers cry them downe, condemn them as heresie, schisme, call us reprochful termes for holding them, we let it sinke so with us, that wee cannot tell what wee may thinke of the matter.

Seeing then there is such infirmity in us, Vse let us arme our selves against it: Shall we let the sentence of carnall men shake us in things we have learned of GOD? Why they know not these things, that they condemne them of folly, falshood, wickednesse, should confirme us in the contrary. A little childe come to any understanding so farre as to know a foole by his habit, as his motley coat, his wood­den dagger, if twenty such should say any thing against that he thinketh, he would not beleeve it, but would say, these are fooles, I know them well enough: So if you doe but know naturall men of corrupt mindes by their out­ward fruits, never be moved what a whole worldfull of them speake, for they have no knowledge in things spiri­tually discerned. Beside, to give any regard to them, is to animate them in folly, and make them imagine them­selves as wise.

In humblenesse of minde] Observe hence: Doct. That wicked deceivers will seeme to stand for vertue, and challenge those who are truly godly, as wanting in it.

These lewd impostours took upon them to condemne those who in conscience of their sinne knew there was no sufficient Mediator for them in heaven or earth, but Christ alone; they doe passe judgement against these in matter of humility, that is, they condemne them as not humble. Lying and tyranny are the Divels weapons wherewith he fighteth; now to his lying this branch belongeth of his counterfeiting, that he will turne himselfe into an Angell of light: thus it is in his children bearing his image, they will sometime goe in sheepes clothing, make semblance as if they were meeke, lowly, harmelesse; this we exem­plified in the Pharisies who were gulses of pride, and yet did gull the people with their fasting, prayers, as if they had been lowly Saints: Nay, they doe take up Christ and [Page 339]His Apostles as transgressing the ordinances of antiquity, and the Commandements of GOD, as when His Disci­ples did gather the eares of corne on the Sabbath day. Thus the Papists doe with us, they challenge us of pride in this very point of dishonour to the Saints, because we will not make gods of them; of Presumption, we beleeve the pro­mise of GOD made to all penitent ones; and therefore to us being penitent: Of all licentiousnesse in life; because we will not allow that good workes shall in strict justice merit with GOD: Of all intemperancie; because we al­low not their lawes of superstitious fasting: Of inconti­nencie and irreligion, because we like not their monstrous machorets, their orders of religion, falsly so called, their imposed vowes of chastity, which become a snare to consciences, and an occasion of all filthy uncleannesse, there is no end of repeating all of this kinde. Yea, naturall men amongst us, doe they not condemne such as walke before them in ungodlinesse, as proud and fingular? Men that think none like themselves, none holy to themselves, enemies of Christian liberty, and of peace, and neighbour­ly agreement.

Let us not then be over credulous to Iudge all ungodly, Vse who are challenged of it, for who then can be innocent? nor yet all good men who seeme to stand for it; and to condemne others only for the want of it; for even the Di­vell is an Angell of light: but let us wisely marke on what ground the sentence is passed, and whether the thing in which this or that is placed be vertuous in the kinde truly, as is by some conceived of it; as in this fact the Colossians are condemned as not humble, why? they gave no wor­ship to Angels to become intercessours, as if the not do­ing of this did prejudice humility: Hee is a proud man, saith one, why? he is not promiscuously sociable, hee is [Page 340]still reproving some thing or other, he will not be con­tent to walke as his neighbours doe, &c. Alas, as if hu­mility lay in these things.

And in worship of Angels] First in the coherence may be marked: Doct. Vnder what pretence the adoration of Angels and so of Saints marketh, even under the vizard of holinesse. This was the old philosophicall reason taken our of politike observation: Doe men goe forth-right to the King? Doe they not get some Noble-men about him to breake their matters, and procure their favourable accesse? And shall men presume to goe upon the great GOD, and not take the helpe of Angels and Saints, to the intent they may speed the better and testifie their submisnesse? To which Saint Augustine was wont to answer, My thoughts (saith GOD) are not yours, &c. by the same pretence and under shew of glorifying GOD in His Saints, the Papists per­swade it at this day; yea, under this shew of humility they bring in their doctrine of doubting of our salvation.

Let us therefore be wise, Vse and let us take heed that wee swallow not deadly doctrines basted with shew of humi­lity: Of which more in the last Verse.

Observe secondly, Doctr. That all religious worship of angels or Saints is unchristian; Passe not you who doth give sen­tence against you in the religious worship of Angels, that is, as not yeelding to the service of Angels. To understand this, we must know, that the religious invocating of An­gels was obtruded upon the Colossians: from whence it is doubtfull. Theodoret relating the Councell of Lacdicea on this place, he saith, That such as defended that Law, did likewise put upon them the invocation of Angels, as a matter full of humility; the rather because the Law was given through Angels, by their ministery. Another guesse is, that this came out of the Philosophy Schoole; [Page 341]for the Platonists we know did worship Angels; yea, and soules departed of such as had beene Worthies amongst them, they worshipped at the monuments of them. To which, as Eusebius testifieth, the worship done to Mar­tyrs at their [...], was correspondent: Now this I take to be the truth, because though the Nazarites and such af­ter heretikes might joyne this point (though it is not read of them) and inforce this reason for adoration of Angels; yet these in the Apostles time that stood for the Law, did no such thing: For beside that the second Commande­ment of worshipping GOD alone, was held with them; so that Moses himselfe was not invocated; yea, the being of them, by some addicted to the Law (as the Sadduces) was called into question. Besides these things, it is like in other Epistles, if they that contended for the Ceremonies had brought in this doctrine with them, it is likely that the Apostle would have confuted it, and encountred it as well as the other: I doubt not therefore, but it is to be reduced to the Philosophie above named: Now this being in pra­ctice with them, they condemned the Christians in it, as not using it in their going to GOD. The Christians (as is probable) listened to it (such was the learning of the Pa­trons it had) more than was meet, and were somewhat damped: the Apostle therefore doth stirre up their Chri­stian fortitude, exhorting them not to care what any judge against them in that matter, for they are in the right that yeeld not unto it; the LORD only is to be worship­ped religiously, and wee have no mediatour to Him but IESUS CHRIST. Epiphan. Contr. Collyrid. Her. 79. doth condemne all adoration of creatures.

Which serveth to confute the Papists, Vse they religiously worship Angels and Saints, call upon them, trust in them. But they except, they doe not worship them with the [Page 342]highest worship, but with an inferiour, though a religious service: But (alas) did these hereticall spirits, with the Colossians, worship Angels with the highest worship? No, but with an inferiour, using them onely as interces­sours unto him whom they counted the supremum numen. Yet the Councell of Laodicea condemned it in them; and what did the King in Daniel require? to be esteemed the highest GOD? No, but to have a divine worship more than humane, which yet Daniel would rather dye than yeeld unto. Religious worship is not capable of subdivi­sions; as but one GOD, so but one religious worship, all other worship is Charitatis (as Saint Augustine saith) not Servitutis; such as we worship one another with, not re­ligious. Saint Augustine doth not distinguish religious worship into [...] and [...], as two kindes of it, but worship in generall into religious, every degree whereof is Latria, and into humane, which he calleth Dulia, Servi­tus corporis non animae, such as subjects give their Prince, servants their masters, who are over them; but according to the flesh, therefore can have but an externall worship done to them.

In the second place, Vse 2 let us not religiously adore any Creatures;Revel. 19.10. the most excellent are but our fellow servants. If any subjects doe looke at some noble personage about the King with honour and acclamation a little more than usuall, though farre lesse than that the King receiveth, is it not derogatory to the highest Majesty? Even so we can­not enter the least degree of honour above that which is civill, due to fellow Citizens with us, but so much as is above proveth detracted from the LORD's glory, to whom all religious worship entirely belongeth.

Intruding into these things he hath not seene] This hath the force of an argument: Hee that voucheth matters hee [Page 343]hath no knowledge in, you are not to passe for such a ones sentence: But these doe so. Obs. then: Doct. What is the pro­perty of a false deceiver, to speake that he hath not certainely knowne: The Apostles of Christ, they often interlace this as a circumstance winning credit, and testifying their fidelity, The things wee have seene, doe wee shew unto you: Thus Saint Iohn in his first Epistle Chap. 1.1. So Saint Pe­ter, [...] Pet. 1.20. Yea, our SAVIOUR telleth them, that he spake nothing, but what he had seene and heard from the Father: So all the servants of GOD testifie nothing which they doe not by faith discerne in the Word of GOD. But false teachers will broach the speculation of their owne braines, tell things (as CHRIST speaketh) in their owne name, which they have not received and lear­ned from GOD: But as thus it is generally erred of false teachers: So they then runne into this fault principally, when through curiosity, and metaphysicall speculation, they will runne into descants of their owne imagination, in nice points, not contenting themselves to be wise with­in those bounds which God hath revealed in His Word: To which vice the Popish schoole is exceedingly addi­cted: for what hidden point of the divine Trinity have they not determined? What things about offices, gifts, order of Angels, have they expressed, as if they had been amongst them, as they are called Scraphicall, and Ange­licall. What is in Heaven or Hell, that they have not particularized, I, so farre as to set downe the smells, the dinnes, the nature of the fire; as if they had come thence locally.

But you will say, Object. when may we know that a man spea­keth things he hath not knowne nor seene?

When he voucheth any thing in GOD's truth or wor­ship, Answ. any matter of beliefe or practice without the Word [Page 344]of GOD: for then he is, and needs must be in the dark­nesse of his owne naturall reason, which discerneth not things spiritually perceived. As these vouched a point of worship which GOD's Word had not taught: As no man knoweth what is in another Countrey, unlesse hee goe to it, or have true information from it: So no man can tell what is in Heaven, till GOD take him thi­ther, or send word hither to informe us, for here is no third.

Not to let ungrounded subtilties dazle our eyes, Vse 1 see­ing the truth is, they have no being, but in the phantasie of those who imagine them.

Let us be wise, Vse 2 not so much to looke what is said by false teachers, as to consider how they prove it.

Let us take heed of this arrogancie in God's matters, Vse 3 and not speake that we have not seene by faith in His Word. Not that we may not speake things which wee know but weakely; but wee must not speake any thing which in some measure wee have not warrant for from the truth of God; for Saint Iohn preached of CHRIST, when he knew Him not so fully as afterward he did.

Passed up by his fleshly minde] Obs. What is the cause of vouching, Doct. yea, of diving into hid things, viz. Pride: Let none be high minded, let none be wise above that which is written. But one may aske, in what standeth this Pride? Answ. In leaving the direction of GOD's Word, and following the dictamen or suggestion of our owne reason: How doth he condemne himselfe that ta­keth upon him, being a novice to make conclusions of an art he never entered? And what a Pride is it, for some ignorant schollar to put by the direction of his Tutor or Schoole-master? So for us in these things which are onely taught of God; not to respect the Lectures read to [Page 345]us in His Word, or by His Vshers in whom He teacheth; for us who are borne altogether rude and ignorant of the Kingdome of heaven, that is, as ignorant of saving know­ledge in heavenly matters, as any beast is in civill af­faires, for us to set downe determinations beyond our element.

NOw he commeth to the third Argument.

Such as hold not CHRIST the Head, you are not to stand upon their condemning of you:

These that teach you worship of Angels, hold not Him who is sufficient for all the body of His Church:

Ergo.

The verse containes two things:

• 1 The state of these Sect-masters, in as much as they did not hold CHRIST.
• 2 The description of CHRIST our Head from His efficacie in all His members: In which three things are set downe.
  • 1 What groweth in CHRIST the Head, viz. the whole body.
  • 2 How it commeth to grow, viz. being furnished and coupled by joynts and li­gaments unto the Head.
  • 3 The growth it selfe, groweth with the en­crease of GOD.

Before we enter the verse, observe thus much: That looking to the Creatures for helpe and grace, Doctr. doth make us fall from CHRIST: Such as are worshippers of An­gells hold not CHRIST; if (saith Saint Paul) ye will be justified by your owne working, CHRIST will pro­fit you nothing, He is dead in vayne: And this is most true in the Roman Church, where amongst Saints and An­gells, CHRIST can have little roome, little respect in comparison: It is with faith, and religious service so, that they cannot be lent unto any other, but they are made one with it, and are 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.
• [Page 347]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 [Page 349]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 [Page 350]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 delivereth to his masters sonne Commandes from his master; he bringing his message, doth com­mand her, and yet his condition is inferior to her.

The whole body] For opening the true meaning: First wee must know what is meant by the [Whole body] Secondly, in what regard the Church is sayd [the body.]

To the first, a whole body sometime is put absolute­ly, conteyning the head under it as well as other mem­bers.

Secondly, a whole body, is put respectively, for that whole frame of the body which consisteth of all mem­bers beside the head: and thus alwayes it is used in the Scripture; for the body is spoken of, as distinguished by opposite relation, from the head: now when the body is spoken of as a distinct thing from the head, the head cannot then be comprehended under it: thus here the whole body increaseth. Christ our head hath all fullnesse, Christ therefore is not meant in the whole body. Againe, Christ is not head of the whole body consisting of Him­selfe and His members, for Christ is not His owne head, [Page 351]but God. GOD is the head of Christ. 1 Cor. 11.3 This is to be marked against some Papists, that say they make not the Pope head of the whole body, but of the mysticall body which standeth of men, Christ excepted, and this they thinke not absurd. But Christ Himselfe is not the head of the whole body in that former acception, but onely of His body mysticall, beside Himselfe.

Some againe thus reason:

He that is head of a whole body, he is head of a body having a head beside him: for else (say they) it were not a whole body: But Christ is head of a whole body beside Himselfe. The first part is false, or the second, if not rightly understood according to the distinction above named. Christ is head of a whole body not absolutely called (whole) as comprehending a head within it; but respectively so called, because it is whole, for a body distinguished apart from the head. For the second thing, a body may be sayd the body of one two wayes.

1 In respect of the whole Person in whom it had or hath being: thus we say of one buryed, here lyeth such an ones body, meaning the whole body that had the per­sonall being of it in such a man.

2 The body is sayd to be the body of one in regard of reference it hath to the head, as a distinct eminent part distinguished from it: thus we say, such a man is dange­rously wounded in his body, but his head is not touched: Now though we have our mysticall being from Christ, yet the Scripture calleth us his body for the respect we have to Him as our head; as being another more emi­nent part; who with us maketh up that whole mysticall man Christ Iesus: And therefore Christ is as properly sayd to be our head as we His body. Now though this [Page 352]or that body may be sayd such a persons body; yet the person cannot properly be sayd the head of such a body. These things being premised, to exclude Popish errors, and to helpe us in the true conceaving of this matter, wee will come to the doctrine.

First then we see: Doct. That in Christ mysticall there is no­thing but the head giving growth, and the body receiving growth from him: This is to be marked: for where is the Pope found the head, giving growth? he is not his owne: men grant that he cannot infuse any grace, he hath no in­fluence of this nature; then he is not the head in which the Church groweth: for the body of the Church growing, he will not be of the body: for he that will be the head of a body, is not of the body: To say a head is properly a head of a body, and properly a part of the same body, is a contradicton; as no subject can bee truely made a King, and yet remaine a subject; he must then bee found in that body whereof the Divell is head, for here is no roome for him.

2 Marke hence: Doct. That even for the whole multitude of believers there is sufficiency in Iesus Christ: the whole bo­dy, those who lived in all times before us, have found him every thing unto them: Abraham saw his day afarre off, and rejoyced; what place soever they live in, his virtue reacheth them.

Alas then, Vse what meane any to looke unto others then Christ? Shall not hee who hath brought all the Saints from the beginning of the world to that growth they have attained, that doth quicken every believer through the face of the earth, shall not he be sufficient for thee? It is as absurd, as if the little finger (for by fiction we will lend it reason) should thinke that soule not enough to quicken it, which not withstanding did give to the whole [Page 353]frame of the body besides it. The not beholding this with the eye of faith doth make so many rest unsatisfied in Christ.

3 By joynts and bands furnished and knit together] Obser. That before we can take spirituall growth from Christ, Doct. we must be knit unto Him, and furnished from Him. Even as the naturall members of the body can receive no growth if they be not coupled to the head, and if it have not supply of nutriment, and that faculty of nourishing and encreas­ing sent forth into it: So if we bee not so knit to Christ, and have not his Word outwardly, and His virtue in­wardly to make us grow by it, we can never take increase in Him. Life is in Christ, saith Saint Iohn: 1 Ioh. [...].12. but when we come to have Christ, we have this life. Wee must first have CHRIST, get into him by faith: true it is, that there are branches in Christ which are dead and fruitlesse, but as I sayd before, they are not ingrafted into Christ by true faith, but tyed on him by the string of an outward profession.

Wherefore wee must hence bee exhorted to get into Christ, as ever we looke for benefit by Him. Vse

4 Marke hence: Doct. That every true believer groweth up in Christ; He doth not stand at a stay, or goe backe, 1 Pet. [...]. [...]. but groweth from faith to faith. 2 Pet. [...].18. As new borne babes desire the sincere milke of the Word, that yee may grow thereby. We must grow in grace. Let him that is righteous, bee more righteous still; and he that is holy, let him be more holy still. Having such promises, let us grow up to perfect holinesse. 2 Cor. 7.1. Even as in Nature, she groweth from that which is lesse perfect to that which is more perfect: So in grace, the LORD doth leade us by degrees on to perfection. What a deformity is it in Nature, when one is a dwarfe, and groweth in yeares, but not in stature? So here be­fore [Page 354]GOD, an old Christian in yeares, but a babe in knowledge and grace.

Wherefore such as fall from their first love may sus­pect themselves, Vse 1 such as count it a part of commendable constancy, still to be the same, and esteeme it greene-head­ed new fanglenesse to come on in things which sometime we thought not on: such as thinke men know not what they would have, when they still call on them to be more forward.

2 Hence we must exhort men to forget what is past, and strive to perfection, he is the best Christian that is ever finding some want in himselfe, and hungering and thirsting. What man would willingly have his stocke kept at one stay, not caring to grow in wealth? No, men will cast up their bookes, and see how they come on worldward: So must we never be weary of seeking more grace, and examining our selves what we profit; which might be made a third use.

Lastly, that hee saith with the increase of GOD] The Hebrewes call the most excellent and choyce things, the things of GOD; as Nineveh, a Citty of GOD; Trees of GOD; but here it noteth the Author of this in­crease; for as hee faith after Chapter 3.3. Our life is bid with CHRIST in God; and it is GOD in Christ that bringeth us on.

Observe hence: Doct. Who doth make us as beginne, so grow in grace, it is GOD. 1 Thessalo. 5.23. The very God of peace sanctifie you throughout, that is, in every part per­fectly for the degree of grace: all the strength of man cannot adde one cubit to the stature of his body; how much more doth GODS power alone give the growth of the soule? He that knew what sicknesses, and enmities the soule hath to keep it down, will the easilier grant it.

To teach us whither we must goe, Vse 1 when we find we grow not on, even to our GOD,2 Cor. 9.8. who is able to make all grace to abound toward you; praying Him to purge us and make us more fruitfull, and happily to leads us out of our infancy.

2 It letteth us see, to whom wee must ascribe our comming on, viz. Wholly to GOD, who is the Au­thor and Finisher of our faith: For as the same Sunne which first bringeth the light of the day, doth after in­crease it, and bring it to full strength: So the same God that beginneth the light of grace, doth, continuing his gracious presence, bring it to full strength and perfecti­on: It is not in mans power that which he hath, much lesse to augment it.

3 The Papists hence are confuted, that put perseve­rance, and growing up, in the power of our will: for some of them thinke, that looke as in fire, a man cannot make fire where there is none; but give him some few sparkes he can keepe them in and increase them; So here: the first working of grace is from God after a more spe­ciall manner, but the continuance is otherwise.

HAving in two exhortations armed them against the condemning sentences of arrogant false Teachers, he now doth turne himselfe, and by way of communication or expostulation vehemently dehort from yeelding to bee burthened with the customary observation of these elements.

And two things are to bee marked to the end of the Chapter.

• 1 The dehortation.
• 2 The reasons.

In the dehortation which is in the end of this verse,

• We must marke the Manner.
• We must marke the Matter.

For the manner, it is layd downe by way of interroga­tion, which denyeth most strongly. Why, as if yee lived in the World, are yee subject to ordinances? that is, you are at no hand to live, that is, customarily to observe any car­nall or Iewish rites.

The matter is set down indefinitely, why are ye injoyned rites] More distinctly, [...]. the kind of them is opened in the 21 verse: Touch not, tast not, handle not,] and this for the dehortation.

The reasons are two fold.

Such as are dead to worldly elements, such must not live in them.

But ye are dead to these things verse 20. in the beginning.

The second kind of reason is taken from the nature of the things themselves.

• 1 Things that perish and come to nothing are not to be observed.
• 2 Such things as are after mens commande­ments and doctrines, are not to be followed of you.

These two reasons are expressed in the two and twen­tieth verse.

Such things finally as have only an empty show of godlinesse, but not the substance of it, they are not to be used: Such are these, verse twenty three.

This is the Apostles discourse, in the last verses of this Chapter.

For our being dead with Christ, you heard above, verse twelve, buryed with Him in baptisme] but marke from what we are dead in CHRIST, from the rudiments of the world.] Observe: That Christ by His death hath freed us from the ceremonies of the Law of Moses. Doct. To understand it, wee must know that the ceremonies of the Iewes were not onely taken away, as they were types fore­shewing things to come; but as they were a worldly or carnall elementary kind of instruction, or as they were sensible traynings of them, to which GOD did conde­scend, because it was the baby age of the Church, where­in men were carnall, that is in great measure carnall, but in little measure spirituall. True it is Gods worship is for the substance of it spirituall, and was alwayes: but for the manner of it, it was carnall, that is, standing of sensible and fleshly observations which GOD did prescribe, not as simply delighted in them, but as accommodating him­selfe to the childish condition of the Church in those times, wherein the more plentifull presence of spirituall [Page 358]guifts was not obteyned, Christ not being as yet manifest­ed, and glorified. We must so conceive, that our whole old man, with his sinfull life, his vayne life in traditions of men, which were superstitious, and his naturall life in Mosaicall rites ordeyned of GOD, and injoyned him, not simply, but so farre forth, as he was carnall, living more in his senses, then in spirituall contemplation, this whole life is so crucified, that after CHRIST, it is to take no place de jure, in those that are His: the Apostle doth not say without cause,2 Cor. 5.17. old things are gone, in Christ all things are new.

This is to be marked; Vse for it doth strike through all the Popish rites, in which they teach every thing by some sensible significant rite or other, as if this sensible trayn­ing were not taken away; as if elements of this world, such as follow in the next verse were not remooved. All the rites of the Iewes did not signifie CHRIST to come, but were, by stirring up a motion in the mind, to admonish them of their spirituall duties, yet these are a­bolished. Such therefore are to bee condemned, that would still bring the Church to be in the A. B. C. and to use the Festkue, from which Christ by his death hath delivered it.

As if you lived in them, doe yee receive rites?] Observe secondly: Doct. from the argument it selfe; That true Christians must not live in that which CHRIST dyed to take away. If yee be 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 [Page 359]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 3.2 [...]. 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, [Page 360]whose conversation doth not so much as smell of Hea­ven, may hence be convinced to them.

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 [Page 361]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, [Page 362]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 Pharisies had then beene in the right: but bring the Scripture to them, rather than reforme their order to it; yea, impute defect to the first constitution, rather than condemne their owne aberration.

THe first reason from the nature of the things: Such things as vanish and come to nothing, being of no use unto godlinesse: such you are not to use:

But these elementary ones are thus:

Ergo.

That which CHRIST said of meats, they defile not a man, for they goe into the stomack, and so are carried into the draught, so passing away: Correspondently to that Saint Paul seemeth to say; These things perish in the using of them.

Observe then first; Doct. That these bodily observations profit nothing. Which must not be so taken, as if due fasting,1 Tim. 4.8. and sober use of the creatures, were of no use to godlinesse; but to doe those things, not as using them in holy wise­dome to some end, but as resting in the things themselves once performed, as which for themselves please GOD, or to use outward rites to such ends which GOD hath not sanctified them unto, all such customes have no pro­fit to godlinesse; either to use meanes unto godlinesse, as if they were a part of godlinesse themselves, or to use such meanes which are not sanctified of God to any such per­son, is bodily exercise, utterly unprofitable.

Let us then learne to see the Popish religion what it is, Vse their sprinkling ashes on their heads, as on Ashwednesday, their carrying Palme branches, Processions, their diffe­rence of meats: for though fasting is a meane, yet choice of some meats before other; yea, of milke, of wine, jun­kets, this is no meane of mortification: their singing of [Page 364]Masse, Pilgrimages, Incense, &c. all these are bodily things of no profit.

Let us learne hence, 2 lesse to stand on outward obser­vances, and more to affect the power of godlinesse, which is profitable for every thing.